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Cla.s ^•~^S'3^ Book SVY 391 
 
 Columbia College Library 
 
 Madison Av. and 49th St. New York. 
 
 Beside the main topic this hook also treats of 
 Subject No. On page Subject No. On page 
 
THE 
 
 FOUR LEADING DO€T- 
 
 , COL.COLL^ 
 
 LIBRARY, 
 
 THE NEW S^ URCTT^^^*^ 
 
 SIGNIFIED IN THE REVELATION, CHAPTER XXI, BY 
 
 THE NEW JERUSALEM, 
 
 BEING THOSE RESPECTINa 
 
 THE LORD, HIS DH^NE AND HU- j THE SACRED SCRIPTURE; 
 MAN NATUHES, AxVD THE DI- ! FAITH; 
 \1NE TRINITY ; 1 AND LIFE. , 
 
 TRANSLATED FROM THE LATIN OF 
 
 EMANUEL SWEDENBORG. 
 
 BOSTON: 
 
 OTIS CLAPP, 121 WASHINGTON STREET. 
 1838. 
 
STEREOTYPED AT THE 
 
 LANCASTER TYPE AND STEREOTYPE FOUNDRY, 
 
 LANCASTER, MASS. 
 
ADVERTISEMENT 
 
 Emanuel Swedenborg was born at Stockholm in 
 the year 1688. He enjoyed the advantages of a 
 reUgious and liberal education, and became eminent 
 for his attainments in literature, especially in the 
 various branches of natural science and philosophy. 
 About thfi year 1743, he was led 10 devote hia 
 attention principally to theology ; and he was after- 
 wards assiduously employed in preparing and pub- 
 lishing his various theological works, until he died 
 at London, in the year 1772. 
 
 The following treatise was originally written in 
 Latin, and published at Amsterdam, in the year 
 1763. It was afterwards translated into English, 
 and several editions of it have already been pub- 
 lished in England and America. The present edition 
 has been thoroughly revised, and the translation 
 made more literal and accurate than it was before ; 
 and it is hoped that it will also appear more simple 
 in its phraseology, and more intelligible to common 
 readers. ^^ ^ ^ ^^ ,-^, 
 
ADVERTISEMENT. 
 
 The chief object of this treatise is, to exhibit the 
 testimony of the Sacred Scripture concerning the 
 Lord Jesus Christ ; and thence to prove, that in Him 
 there is a Divine Trinity, the Father, the Son, and 
 THE Holy Spirit, united in one adorable Person, in 
 whom dwelleth all the fullness of the Godhead 
 bodily; and that He alone is the proper object of 
 all religious worship, God over all, blessed forever. 
 
CONTENTS. 
 
 No. 
 That the whole Sacred Scriptuhe is concerning the Lord, and 
 
 THAT the Lord is the Word, 1 
 
 That the Lord fulfilled all things of the Law, means that 
 
 He fulfilled all things of the Word, 8 
 
 I. That b}^ the Law, in a strict sense, are meant the Ten 
 
 Commandments of the Decalogue, 8 
 
 II. That by the Law, in a wilder sense, are meant all things that 
 
 were written by Moses in his five Books, 9 
 
 III. That by the Law, in the widest sense, are meant all things 
 
 of the Word, 10 
 
 That the Lord came into the world, that He might subjugate 
 
 THE Hells, and glorify his Human, and that the Passion of 
 
 the Cross was the last Combat, by which he fully conql-ered 
 
 the Hells and fully glorified his Human, » » , . ^ . . 12 
 
 That the Lord, by the Passion of the Cross, did not taice avvay 
 
 sins, but that He bore them, 15 
 
 That the Imputation of the Lord's Merit is nothing else than 
 the Remission of Sins after Repentance, ......».- 18 
 
 That the Lord, as to the Divine Human, is called the Son of 
 
 God, and as to the Word, the Son of Man, 19 
 
 I. That the Lord is called the Son of Man, when the Passion 
 
 is treated, of, 24 
 
 II. That the Lord is called the Son of Man, w'hen Judgment is 
 
 treated of, 25 
 
 HI. That the Lord is called the Son of Man, where his Coming- 
 is treated of, 26- 
 
 rV. That the Lord is called the Son of Man, where Redemption, 
 Salvation, Reformation, and Regeneration are treated of, . 27 
 That the Lord made his Human Divine, from the Dm.NE in Hlm- 
 self, and that He thus became One with the Father, ... 29- 
 
 I. That the Lord from eternity is Jehovah, 30 
 
 11. That the Lord from eterijity, or Jehovah, assumed the Hu- 
 man to save Men, ,31 
 
 in. That the Lord made his Human Divine, from the Divine in 
 Himself, . . . , , 3^ 
 
IT CONTENTS. 
 
 Nu 
 IV. That the Lord made his Human Divine, by Temptations 
 
 admitted therein, and by continual Victories then, ... 33 
 V. That the full Union of the Divine and Human was effected 
 in Him by the Passion of the Cross, which was the last of 
 
 the Temptations, 34 
 
 VI. That the Lord successively put off the Human taken from 
 the Mother, and put on a Human from the Divine in Him- 
 self, which is the Divine Human and the Son of God, . , Z5 
 VII. That thus God became Man, as in first principles, so also in 
 
 the last, 3f; 
 
 That the Lord is God himself, from whom and concerning whom 
 
 THE Word is, 37 
 
 I. That the Lord is called Jehovah, 38 
 
 II. That the Lord is called the God of Israel, and the God of 
 Jacob, 39 
 
 III. That the Lord is called the Holy One of Israel, .... 40 
 
 IV. That the Lord is called Lord and God, 41 
 
 V. That the Lord is called King and the Anointed, .... 42 
 VI. That the Lord is called David, 43 
 
 That God is One, and that the Lord is that God, ..... 45 
 That the Holy Spirit is the Divine PFvOcEEoiNa from the Lord, 
 
 AND TI'.AT this IS THE LoRD HIMSELF, 46 
 
 I. That by Spirit is meant the Life of Man, 47 
 
 II. Because the Life of Man is various according to his Slate, 
 that therefore, by Spirit, is meant the various Affection of 
 Life with Man, 48 
 
 III. That by Spirit is meant the Life of the Regenerate, which 
 
 is called Spiritual Life, 49 
 
 IV. That when the word Spirit is used concerning the Lord, his 
 Divine Life is meant, thus the Lord himself, 50 
 
 V. That by the word Spirit, when used concerning the Lord, is 
 specifically meant the Life of his Wisdom, which is the 
 Divine Truth, 51 
 
 VI. That Jehovah himself, that is, the Lord, spoke the Word by 
 the Prophets, 52 
 
 That the Doctrine of the Athanasian Creed agrees with the 
 Truth, provided thaT by the Trinity of Persons be under- 
 stood THE Trinity of a Person, which is in the Lord, . . . 55 
 
 That a New Church is meant by thk New Jerusalem in the 
 Revelation, , . . . , 62 
 
DOCTRINE 
 
 OP 
 
 THE NEW JERUSALEM 
 
 CONCERNIKO 
 
 THE LORD. 
 
 THAT THE WHOLE SACRED SCRIPTURE IS CONCERNING THE LORD, 
 AND THAT THE LORD IS THE WORD. 
 
 1. It is read in John, " In the beginning was the Word, 
 and the Word was with God, and God was the Word. This 
 was in the beginning- with God. All things were made by 
 Him ; and without Him was nothing made tliat was made. 
 In Him was life, and the life was the light of men. And the 
 light shineth in darkness, but the darkness comprehended it 
 not." Moreover, " The Word became flesh, and dwelt 
 among us, and we saw his glory, the glory as of the Only- 
 begotten of the Father, full of grace and truth." i. 1,2, 3, 
 4,5. 14. In the same; " Light is come into the world, but 
 men loved darkness more than light ; for their works were 
 evil." iii. 19. JVnd again in the same ; " While ye have 
 the light, believe in the light, that ye may be children of 
 light. I have come a light into the world, that whosoever 
 belie veth in Me may not abide in darkness." xii. 36. 46. 
 From these it is manifest, that the Lord is from eternity 
 God, and that He is that Lord, who was born in the 
 world; for it is said, The Word was with God, and God 
 was the Word ; as also, that w^ithout Him was nothing 
 made that was made ; and afterwards, that the Word became 
 flesh, and they saw Him. That the Lord is called the 
 Word, is little understood in the church ; but He is called 
 the Word, because the Word signifies divine truth, or di- 
 vine wisdom ; and the Lord is divine Truth itself, or di- 
 vine Wisdom itself; wherefore also He is called Light, con- 
 cerning which also it is said, that it came into the world. Be- 
 cause divine wisdom and divine love make one, and iu the 
 
8 DOCTRINE OF THE NEW JERUSALEM 
 
 rious. iv. 2. They shall roar against them in that day ; and 
 shall look down upon the earth, where behold darkness and 
 sorrow ; and the light shall be darkened in the ruins, v. 30. 
 And it shall come to pass in that day, that Jehovah shall hiss 
 for the fly in the extremity of the rivers of Egypt. In that 
 day the Lord shall shave in the passages of the river. In 
 that day He shall vivify, hi that day every place shall be 
 covered with briers and thorns, vii. 18. 20, 21. 23. What 
 will ye do in the day of visitation which shall come ? In 
 that day Israel shall stay upon Jehovah, the Holy One of 
 Israel in truth, x. 3. 20. hi that day there shall be a Root 
 of Jesse, which shall stand for an ensign of the people; to 
 Him shall the nations seek, and his rest shall be glorious. 
 Especially in that day the Lord shall again recover the 
 remnant of his people, xi. 10, 11. hi that day thou shall 
 say, O Jehovah, I will praise Thee. In that day shall ye 
 say, Praise Jehovah, call upon his name. xii. 1. 4. The 
 day of Jehovah is at hand, as devastation from the Almighty 
 it shall come ; behold the day of Jehovah cometh, cruel and 
 of indignation and wrath and angpr. I will shakp. the 
 heaven, and the earth shall remove out of its place, in the 
 day of his fierce anger. Her time is near, and it will come, 
 and her days shall not be prolonged, xiii. 6. 9. 13. 22. It 
 sliall come to pass, in that day, the glory of Jacob shall be 
 made thin. In that day shall a man look to his Maker, 
 and his eyes shall be to the Holy One of Israel. In that 
 day shall the cities of refuge become like the deserts of a 
 wood. xvii. 4. 7. 9. In that day there shall be five cities 
 in the land of Egypt speaking the language of Canaan. 
 In that day there shall be an altar to Jehovah in the midst 
 of the land of Egypt. In that day there shall be a high- 
 way from Egypt to Assyria ; and Israel shall be in the 
 midst of the land. xix. 18, 19. 23, 24. The inhabitants of 
 the island shall say in that day, Behold our expectation, xx. 
 6. A day of tumult, and of treading down, and of per- 
 plexity by the Lord Jehovih of hosts, xxii. 5. In that day 
 the Lord shall punish the host of the high ones that are on 
 high, and the kings of the earth. After many days they 
 shall be visited ; then the moon shall be confounded, and 
 the sun ashamed, xxiv. 21, 22, 23. They shall say i?i that 
 day, Lo, this is our God, whom we have waited for, that He 
 may deliver us. xxv. 9. hi that day shall this song be 
 sung in the land of Judah, We have a strong city. xxvi. 1. 
 In that day Jehovah shall visit with his sword. In that 
 
CONCERNING THE LORD. 9 
 
 sing ye unto her a vineyard of pure wine. And.it 
 shall come to pass i?! that day, that the great trumpet shall 
 be blown, xxvii. 1, 2. 13. In that day shall Jehovah of 
 hosts be for a crown of glory, and for a diadem of beauty, 
 xxviii. 5. Then in that day shall the deaf hear the words 
 of the book, and the eyes of the blind shall see out of dark- 
 ness, xxix. 18. There shall be rivers and streams of waters 
 i7i the day of the great slaughter, when the towers fall ; and 
 the light of the moon shall be as the light of the sun, in 
 the day that Jehovah bindeth up the breach of his people. 
 XXX. 25, 26. In that day shall every man cast away his 
 idols of silver, and his idols of gold. xxxi. 7. The day of 
 Jehovah's vengeance, the year of his retributions, xxxiv. 8. 
 These two things shall come to thee in one day, the loss of 
 children, and widowhood, xlvii. 9. My people shall know 
 my name ; and in that day, that I am He that doth speak, 
 behold it is I. Hi. 6. Jehovah hath anointed Me to proclaim 
 the acceptable year of Jehovah, and the day of vengeance 
 of our God, to comfort all that mourn. Ixi. 1, 2. The 
 day of vengeance is in my heart, and the year of my re- 
 deemed is come." Ixiii. 4. 
 
 In Jeremiah. "J?i those days they shall say no more, 
 The ark of the covenant of Jehovah. At that time they 
 shall call Jerusalem the throne of Jehovah. In those days 
 the house of Judah shall go to the house of Israel, iii. 
 16, 17, IS. In that day the heart of the king shall 
 perish, and the heart of the princes, and the priests shall be 
 astonished, and the prophets shall wonder, iv. 9. Behold, 
 the days come, saith Jehovah, when the earth shall become 
 a waste, vii. 32. They shall fall among those who fall in 
 the day of their visitation, viii. 12. Behold the days come^ 
 saith Jehovah, that I will punish all those who are circum- 
 cised, with the uncircumcised. ix. 24. In the time of their 
 visitation they shall perish, x. 15. There shall be no re- 
 mains to them ; I will bring evil upon them, in the year 
 of their visitation, xi. 23. Behold, the days come, saith 
 Jehovah, when it shall be no more said, I will give this place 
 to devastation, xvi. 14. I will shew them the back, and not 
 the face in the day of their calamity, xviii. 17. Behold the 
 days co?ne, when I will give this place to devastation, xix. 
 6. Behold, the days come, that I will raise to David a 
 righteous Branch, who shall reign a King. In those days 
 Judah shall be saved, and Israel shall dwell securely. 
 Wherefore, behold, the days co'm£, when they shall no 
 
10 DOCTRINE OF THE NEW JERUSALEM 
 
 more say, &c. I will bring evil upon them m the year 
 of their visitation. In the last days ye shall understand 
 intelligence, xxii. 5, 6, 7. 12. 20. Lo, the days come, that I 
 will cause them to return. Alas ! for that day is great, so 
 that none is like it. In that day I will break the yoke, and 
 pull off the bands, xxx. 3. 7, 8. There shall be a day, 
 when the watchmen upon mount Ephraim shall cry, Arise 
 ye, and let us go up to Zion, unto Jehovah our God ! — Be- 
 hold, the days come, saith Jehovah, that the city shall be 
 built to Jehovah. Behold, the days come, saith Jehovah, 
 that I ^vill make anew covenant with them. xxxi. 6. 31.38. 
 The days come that I will perform the good word. In those 
 days, and at that time, will I cause a just Branch to grow up 
 unto David. In those days shall Judah be saved, xxxiii. 14, 
 lo, 16. I will bring my words upon this city for evil in 
 that day. Bat I will deliver thee in that day. xxxix. 16, 17. 
 That day of the Lord Jehovih of hosts is a day of ven- 
 geance ; He will take vengeance on his enemies. The 
 day of ruin is come upon them, and the time of their visi- 
 tation, xlvi. 10. 21. Because of the day that cometh to lay 
 waste, xlvi. 4. I will bring upon it the year of visitation. 
 Yet I will bring back his captivity in the latter days, xlviii. 
 44. 47. I will bring ruin upon them in the time of their 
 visitation. Her young men shall fall in the streets, and all 
 the men of war shall be cut off in that day. In the latter 
 days I will bring back their captivity, xlix. 8. 26. 39. In 
 those days, and at that time, the children of Israel and the 
 children of Judah shall come together, and seek Jehovah 
 their God. In those days, and at that time, the iniquity of 
 Israel shall be sought for, and it shall not be. Wo unto 
 them, for their day is come, the time of their visitation. I. 4. 
 20. 27. 31. They are vanity, the work of errors ; in the 
 time of their visitation they shall perish." li. 18. 
 
 In EzEKiEL. " The end is come, the end is come ; the 
 morning is come upon thee ; the time is come, the day of 
 tumult is near. Behold, the day, behold, it is come. The 
 morning is gone forth ; the rod hath blossomed, violence 
 hath budded. The time is come, the day draweth near upon 
 all the multitude thereof. Silver and gold shall not deliver 
 them in the day of the anger of Jehovah, vii. 6, 7. 10. 12. 
 19. They said concerning the prophet, the vision that he 
 seeth shall come to pass after many days ; he prophesieth for 
 times that are afar off. xii. 27. They shall not stand in 
 the battle in the day of Jehovah, xiii. 5. And thou profane, 
 
CONCERNING THE LORD. 11 
 
 wicked prince of Israel, ichose day is come, in the time that 
 iniquity shall have an end. xxi. 30. The city sheddeth 
 blood in the midst of it, that /^e?* time may come ; and thou 
 hast made the days draw near, that thou mayst come to thy 
 loves, xxii. 3, 4. Shall it not be in the day, when I take 
 from them their strength ? He that escapeth in that day, 
 shall come unto thee, to cause thee to hear it with thine ears. 
 In that day thy mouth shall be opened to him that hath 
 escaped, xxi v. 25, 26, 27. In that day I will cause the 
 horn of the house of Israel to grow. xxix. 21. Howl ye ! 
 Oh, the day, for the day is near, the day of Jehovah is near ; 
 a cloudy day, it will be the time of the nations. In that 
 day messengers shall go forth from me. xxx. 3. 9. In the 
 day when thou shalt descend into hell. xxxi. 15. I will 
 seek my flock in the day when it is in the midst of thy 
 flock; and will deliver them out of all places, whither they 
 have been scattered in the cloudy and dark day. xxxiv. 12. 
 hi the day when I shall have cleansed you from all your 
 ini([uities. xxxvi. 33. Prophesy and say. In that day, when 
 my people Israel shall dwell securely, shalt thou not know it ? 
 In the latter days I will bring thee into my land. In the 
 day when Gog shall come upon the land. In my zeal in 
 the day of my indignation, surely in that day there shall be 
 a great earthquake in the land of Israel, xxxviii. 14. 16. 18, 
 19. Behold it cometh ; this is the day of v.Miich I have 
 spoken ; and it shall come to pass in that day, that I will give 
 unto Gog a place for a sepulchre in the land of Israel ; that 
 the house of Israel may know that I am Jehovah their God, 
 from that day and afterwards." xxxix. 8. 11. 21. 
 
 In Daniel. " But there is a God in heaven, who raveal- 
 eth secrets, and maketh known what shall be in the latter 
 days. ii. 28. The time is come, that the saints should possess 
 the kingdom, vii. 22. Attend, for at the time of the e?id 
 shall be the vision. He said, Behold, I will make known to 
 thee what shall be in the end of anger ; for at the time ap- 
 pointed shall be the end. The vision of the evening and 
 of the morning is truth ; shut up the vision, for it .^hall be 
 for many days. viii. 17. 19. 26. I am come to make thee 
 understand what shall befall thy people in the latter days ; 
 for yet the vision is for days. x. 14. The intelligent shall 
 be proved, to purge and to cleanse them even unto the time 
 of the end, for it is yet for a time appointed, xi. 35. At 
 that time shall Michael stand up, the great prince which 
 standeth for the children of thy people ; and there shall be 
 2 
 
12 DOCTRINE OF THE NEW JERUSALEM 
 
 a time of trouble, such as never was since there was a nation. 
 Yet at that time thy people shall be delivered, every one that 
 shall be found written in the book. xii. 1. Thou, O Daniel, 
 shut up the words, and seal the book, even unto the time of 
 the end. From the time that the daily sacrifice shall be 
 taken away, and the abomination that maketh desolate set 
 ■up, there shall be a thousand two hundred and ninety days. 
 Thou shalt stand iri thy lot at the end of the days.'" xii. 4. 
 11. 13. 
 
 In HosEA. " I will make an end of the kingdom of the 
 house of Israel. In that day I will break the bow of Israel. 
 Great shall be the day of Jezreel. i. 4, 5. 11. In that day 
 thou shalt say, My husband, hi that day I will make a 
 covenant for them. In that day I will hear. ii. 16. 18. 21. 
 The children of Israel shall return and seek Jehovah their 
 God, and David their king, in the latter days. iii. 5. Come 
 and let us return unto Jehovah ; after two days He will vivify 
 us ; in the third day He will raise us up, and we shall live 
 before Him. vi. 1, 2. The days of visitation are come, the 
 days of retribution are come." ix. 7. 
 
 In Joel. " Alas, for the day ! for the day of Jehovah is 
 at hand, and as devastation from the Almighty will it come, 
 i. 1-5. The day of Jehovah cometh ; a day of darkness and 
 gloominess is at hand ; a day of clouds and of thick darkness. 
 The day of Jehovah is great and very terrible ; and who can 
 endure it? ii. 1, 2. 11. In those days I will pour out my 
 spirit upon the servants, and upon the handmaids. The sun 
 shall be turned into darkness, and the moon into blood, before 
 the great and terrible day of Jehovah cometh. ii. 28, 29. 31. 
 In those days, and in that time, I will gather together all 
 nations. The day of Jehovah is near. It shall come to 
 pass in that day, the mountains shall drop down new wine." 
 ;L 1. 14. 18. 
 
 Fn Obadiah. " In that day, I will destroy the wise men 
 -^ut of Edom. Do not rejoice over them in the day of their 
 eiestru<:tion, nor in the day of their distress. For the day of 
 ^•ehovah is near upon all the nations." 8. 12. 15. 
 
 In Amos. " He that is courageous in heart shall flee 
 away naked in that day. ii. 16. In the day that I shall 
 visit the transgression of Israel upon him. iii. 14. Wo unto 
 you that desire the day of Jehovah ; what is the day of 
 Jehovah to you ? It is c day of darkness and not of light. 
 Shall not the day of Jehovah be darkness and not light? 
 even thick darkness, and no brightness ? v. 18. 20. The 
 
CONCERNING THE LORD. 13 
 
 bongs of the temple shall be howlings i?i that day. In that 
 day, saith the Lord God, I will cause the sun to go down at 
 noon ; and I will darken the earth in a clear day. In that 
 day shall the fair virgins and young men faint for thirst, 
 viii. 3. 9. 13. hi that day I will raise up the tabernacle of 
 David that is fallen. Behold, the days come that the moun- 
 tains shall drop sweet wine." ix. 11. 13. 
 
 In MicAH. *' In that day shall one lament, we are utterly 
 'wasted, ii. 4. In the last days the mountain of the house 
 of Jehovah shall be established in the top of the mountains. 
 In that day will I gather the halt. iv. 1. 6. In that day I 
 will cut off thy horses and thy chariots, v. 9. The day of 
 thy watchmen, and thy visitation cometh. The day is come 
 for building the walls. In that day He shall come even to 
 thee." vii. 4. 11. 12. 
 
 In Habakkuk. " The vision is yet for an appoiiited time ; 
 but at the end it shall speak and not lie : though it tarry, wait 
 for it, because it will surely come, it will not tarry, ii. 3. O 
 Jehovah, in the midst of the years do thy work ; in the inidst 
 of the years, make it known. God will come." iii. 2. 
 
 In Zephaniah. " The day of Jehovah is at hand. In 
 the day of Jehovah's sacrifice I will punish the princes and 
 the sons of the king. In that day ther« shall be the voice 
 of a cry. At that time I will search Jerusalem with can- 
 dles. The great day of Jehovah is near. That day is a 
 day of wrath. A day of anguish and distress. A day of 
 wasting and devastation. A day of darkness and gloomi- 
 ness. A day of clouds and thick darkness. A day of the 
 trumpet and alarm. In the day of the wrath of Jehovah the 
 whole land shall be devoured ; for He will make even a speedy 
 consummation with all those who dwell in the land. i. 7, 8. 
 10. 12. 14—16. 18. Before the day of Jehovah's anger 
 cometh upon you. It may be ye will be hid in the day of 
 the anger of Jehovah, ii. 2, 3. Wait upon Me, until the 
 day that I arise up to the prey, for my determination is to 
 gather the nations, to pour upon them my indignation. In 
 that day wilt thou not be ashamed of thy works ? In that 
 day it shall be said to Jerusalem, Fear not. At that time I 
 will undo all thy oppressors. At that time I will bring you. 
 In that time I will gather you, for I will make you a name 
 and a praise." iii. 8. 11. 16. 19, 20. 
 
 In Zechariah. " I will remove the iniquity of the land 
 in one day. In that day shall ye call every man to his 
 neighbor, under the vine and under the fig-tree. iii. 9, 10. 
 
14 DOCTRINE OF THE NEW JERUSALEM 
 
 Then many nations shall cleave to Jehovah in that day. ii. 
 11. hi those days shall ten men take hold of the skirt of a 
 man that is a Jew. viii. 23. Jehovah their God shall save 
 them 171 that day, as the flock of his people, ix. 16. My 
 covenant was broken in that day. xi. 11. In that day will 
 I make Jerusalem a burdensome stone for all people. In 
 that day I will smite every horse with astonishment. In 
 that d.ay will I make the governors of Judah like a fur- 
 nace of fire among the wood. In that day shall Jehovah 
 defend the inhabitants of Jerusalem. In that day I will seek 
 to destroy all the nations that come against Jerusalem. In 
 that day shall there be a great mourning in Jerusalem, xii. 
 3, 4. 6. 8, 9. 11. In that day shall there be a fountain 
 opened to the house of David, and to the inhabitants of Je- 
 rusalem. In that day I will cut off the names of the idols 
 in the land. In that day the prophets shall be ashamed, 
 xiii. 1,2. 4. Behold the day o/ Jehovah cometh. His feet 
 shall stand in that day upon the mount of Olives. In that 
 day the light shall not be clear nor dark. But it shall be 
 07ie day that shall be known unto Jehovah, not day nor 
 night ; but it shall come to pass that at evening time it 
 shall be light. In that day living waters shall go out from 
 Jerusalem. In that day Jehovah shall be one, and his 
 name one. hi that day there shall be a great tumult to 
 Jehovah. In that day there shall be upon the bells of the 
 horses, Holiness to Jehovah. In that day there shall be no 
 longer a Canaanite in the house of Jehovah," xiv. 1. 4. 
 6—9. 12. 20, 21. 
 
 In Malachi. " But who can endure the day of his com- 
 ing, and who will stand when He shall appear ? And they 
 shall be mine, saith Jehovah, in that day when I make up my 
 jewels. Behold, the day cometh that shall burn as an oven. 
 Behold, I send you Elijah the prophet, before the coming of 
 the great and dreadful day of Jehovah.'''' iii. 2. 7 ; and iv. 1. 5. 
 
 In David. " In his days shall the righteous flourish, and 
 much peace. He shall rule also from sea to sea, and from 
 the river even to the ends of the earth !" Psalm Ixxii. 
 7, 8; besides other places. 
 
 5. In these passages, by day and by tiTue, is signified the 
 coming of the Lord ; by a day or time of clouds, darkness, 
 obscurity, of no light, of devastation, an end of iniquity, of 
 destruction, is meant the coming of the Lord, when He was 
 no longer known, and thence when nothing of a genuine 
 church remained. By a day cruel and terrible, of anger, 
 
CONCERNING THE LORD. 15 
 
 WTath, trouble, distress, of sacrifice, retribution, perplexity, 
 war, and of a cry, is meant the coming of the Lord to judg- 
 ment. By the day in which Jehovah only shall be exalted, 
 in which He shall be one and his name one, in which the 
 Branch of Jehovah shall be beautiful and glorious ; in which 
 the righteous shall flourish; in which He shall vivify; in 
 which He shall seek his sheep, and make a new covenant; 
 in which the mountains shall drop new wine, and living 
 waters go out from Jerusalem ; in which they shall look to 
 the God of Israel, and more to the same purport ; is meant 
 the coming of the Lord to establish a new church, which 
 shall acknowledge Him as Redeemer and Savior. 
 
 6. To these may b^ added some passages which more 
 openly speak of the coming of the Lord, which are the fol- 
 lowing. " The Lord himself shall give you a sign ; Behold, 
 a virgin shall conceive and bear a son, and shall call his 
 name God with us. Isaiah vii. 14. Matt. i. 22, 23. Un- 
 to us a Child is born, unto us a Son is given ; and the go- 
 vernment shall be upon his shoulder ; and his name shall 
 be called Wonderful, Counsellor, God, Hero, the Father 
 OF ETERNITY, the Prince of peace. Of the increase of his 
 government and peace there shall be no end ; upon the 
 throne of David, and upon his kingdom, to establish it in 
 judgment and justice, from henceforth even forever, ix. 6, 
 7. And there shall come a Rod out of the stem of Jesse, 
 and a Branch shall grow out of his roots : and the spirit of 
 Jehovah shall rest upon Him, the spirit of wisdom and in- 
 telligence, the spirit of counsel and might. And justice 
 shall be the girdle of his loins, and truth the girdle of his 
 reins. And in that day there shall be a Root of Jesse, 
 which shall stand for an ensign of the people ; to Him shall 
 the nations seek, and his rest shall be glorious, xi. 1, 2. 5. 
 10. Send ye the lamb to the Ruler of the land, from the 
 rock towards the desert, to the m.ount of the daughter of 
 Zion. By mercy shall the throne be established, and He 
 shall sit upon it in truth, in the tabernacle of David, judg- 
 ing and seeking judgment, and hastening justice, xvi. 1. 5. 
 It shall be said in that day, Lo, this is our God, we have 
 waited for Him that He may save us. This is Jehovah, v^re 
 have waited for Him, let us be glad and rejoice in his sal- 
 vation, xxv. 9. The voice of one crying in the wilderness, 
 Prepare ye the way for Jehovah, make straight in the de- 
 sert a highwa}»- for our God. For the glory of Jehovah shall 
 
 be revealed, and all flesh shall see it together. Behold,, the 
 2^ 
 
16 DOCTRINE OF THE NEW JERUSALEM 
 
 Lord Jehovih will come with a strong hand, and his arm 
 shall rule for Him ; behold, his reward is with Him ; He 
 shall feed his flock like a shepherd, xl. 3. 5. 10, 11. Be- 
 hold my Elect, in whom my soul delij^hteth, I, Jehovah, 
 have called Thee in righteousness, and will give Thee for 
 a covenant of the people, for a light of the nations, to open 
 the blind eyes, to bring out the prisoners from the prison, 
 and those who sit in darkness out of the prison house. I 
 am Jehovah, that is my name, and my glory will I not give 
 to another, xlii. 1. 6 — 8. Who hath believed our word, 
 and to whom is the arm of Jehovah revealed ? He hath no 
 form or comeliness, and when we shall see Him, there is no 
 beauty that we should desire Him, He hath borne our 
 griefs, and carried our sorrows, liii. 1 — 4. Who is this 
 that Cometh from Edom, with dyed garments from Bozra, 
 walking in the greatness of his strength ? I who speak 
 in righteousness, mighty to save, For the day of vengeance 
 is in my heart, and the year of my redeemed is come. So 
 He was their Savior. Ixiii. 1 — 8. Behold, the days come, 
 saith Jehovah, that I will raise up to David a righteous Branch, 
 who shall reign a King and prosper, and shall do judgment 
 and justice in the earth ; and this is the name by which He 
 shall be called, Jehovah our righteousness. Jer. xxiii. 5, 
 6; xxxiii. 1-5, 16. Rejoice greatly, O daughter of Zion; 
 shout, O daughter of Jerusalem, behold, thy King cometh 
 unto thee ; He is just and having salvation. He shall 
 speak peace to the nations, and his dominion shall be from 
 sea to sea, and from the river, even to the ends of the earth. 
 Zech. ix. 9, 10. Sing and rejoice, O daughter of Zion; lo 
 I come, that I may dwell in the midst of thee. And many 
 nations shall cleave to Jehovah in that day ; and they shall 
 be my people, ii. 10, 11. But thou, Bethlehem Ephratah, 
 though thou be little among the thousands of Judah, out of 
 thee shall He come forth unto Me, who shall be Ruler 
 in Israel, and whose goings forth have been from of old, from 
 the days of eternity. He shall stand and feed in the 
 strength of Jehovah. Micah v. 2, 3. Behold, I send my 
 messenger, and he shall prepare the way before Me; and 
 the Lord, whom ye seek, shall suddenly come to his tem- 
 ple, even the Messenger of the covenj^nt, whom ye desire, 
 behold He is coming. But who can endure the day of 
 his coming? Behold, I send unto you Elijah the prophet, 
 before the coming of the great and dreadful day of Jeho- 
 YAH. Malachi iii. 1, 2 ; iv. 5. I saw, and lo, with the clouds 
 
CONCERNING THE LORD. 17 
 
 of the heavens, as it were, the Son of man was coming; 
 and to Him was given dominion and glory and a kingdom, 
 and all people, nations and languages shall worship Him. 
 His dominion is the dominion of an age which will not pass 
 away, and his kingdom one which will not perish. And 
 all dominions shall worship Him and obey Him. Daniel vii. 
 13, 14. 27. Seventy weeks are determined upon thy peo- 
 ple, and upon thy holy city, to finish the transgression, and 
 to seal up the vision and the prophecy, and to anoint the 
 most Holy. Know, therefore, and understand, that from the 
 going forth of the Word to restore and to build Jerusalem, 
 unto the Messiah the Prince, shall be seven weeks, ix. 24, 25. 
 I will set his hand also in the sea, and his right hand in the 
 rivers ; He shall cry unto Me, Thou art my Father, my 
 God, and the Rock of my salvation. Also I will make Him 
 my First-born, higher than the kings of the earth. His 
 seed also will I make to endure forever, and his throne as 
 the days of heaven. Psalm Ixxxix. 25 — 27. 29. Jeho- 
 vah said to my Lord, Sit Thou at my right hand, till I 
 make thy enemies thy footstool. Jehovah shall send the 
 rod of thy strength out of Zion ; rule Thou in the midst of 
 thy enemies. Thou art a priest forever after the order 
 of Melchisedek. ex. 1, 2. 4. Matt. xxii. 44. Luke xx. 
 41. Yet have I set my King upon my holy hill of Zion. 
 I will declare the decree, Jehovah hath said unto Me, 
 Thou art my Son, this day have I begotten Thee, I will 
 give to Thee the nations for thine inheritance, and the ends 
 of the earth for thy possession. Kiss the Son, lest He be 
 angry, lest ye perish in the way. Blessed are all those who 
 put their trust in Him. Psalm ii. 6 — 8. 12. Thou hast 
 made Him a little lower than the angels ; but with glory 
 and honor hast Thou crowned Him. Thou hast made Him to 
 have dominion over the works of thy hands ; Thou hast 
 put all things under his feet. Psalm viii. 5, 6. Jehovah, 
 remember David ; how he sware to Jehovah, and vowed to 
 the mighty One of Jacob. Surely I will not come into the 
 tabernacle of my house, nor go up into my bed ; I will not 
 give sleep to my eyes, until I find out a place for Jehovah, 
 a habitation for the mighty One of Jacob. Lo, we heard 
 of Him at Ephratah, we found Him in the fields of the 
 wood. We will go into his tabernacle, we will bow down 
 at his footstool. Let thy priests be clothed with righteous- 
 ness, and let thy saints shout for joy." Psalm cxxxii. 1 — 
 
18 DOCTRINE OF THE NEW JERUSALEM, &C. 
 
 9. But these passages are but few compared to what might 
 be adduced. 
 
 7. That the whole Sacred Scripture was written concern- 
 ing the Lord alone, will more fully appear from what fol- 
 lows, particularly from the things which are to be adduced 
 in the little work concerning the Sacred Scripture. Thence 
 and from no other source, is the holiness of the Word. 
 
19 
 
 THAT THE LORD FULFILLED ALL THINGS OF THE LAW, MEAN», 
 THAT HE FULFILLED ALL THINGS OF THE WORD. 
 
 8. It is believed by many at this day, that when it ,is said 
 of the Lord, that He fulfilled the law, it is meant that 
 He fulfilled all the commandments of the Decalogue, and 
 that thus He became righteousness, and also justified 
 mankind by faith in that. But yet that is not what is 
 meant, but that He fulfilled all things which are Avritten 
 concerning Him in the Law and the Prophets, that is, in 
 the whole Sacred Scripture ; because this treats of Him 
 alone, as was said in the foregoing article. The reason why 
 many have believed otherwise, is, because they have not 
 searched the Scriptures and seen what is there meant by 
 the Law. By the Law there are meant, in a strict sense, 
 the Ten Commandments of the Decalogue ; in a wider 
 sense, all that was written by Moses in his five books ; and 
 in the widest sense, all of the Word. 
 
 L That by the Law, in a strict sense, are meant the 
 Ten Commandments of the Decalogue, is known. 
 
 9. n. That by the Law, in a wider sense, are meant 
 
 All that WAs WRlTTfiN BY MoSES, IN HIS FIVE BOOKS, is 
 manifest from the following passages. In Luke ; " Abra- 
 ham said to the rich man in hell. They have Moses and 
 THE Prophets, let them hear them ; if they hear not Moses 
 and the Prophets, neither will they be persuaded if one 
 should rise from the dead." xvi. 29. 31. In John; " Philip 
 said to Nathanael, We have found Him of whom Moses hi 
 the Law and the Prophets did write." i. 46. In Matthew ; 
 "Think not that I am come to destroy the Laio and the 
 Prophets ; I am not come to destroy, but to fulfil." v. 17. 
 In the same ; " All the Prophets and the Laio prophesied 
 until John." xi. 13. In Luke ; " The Laic and the Pro- 
 phets were until John, since that time the kingdom of God 
 is preached." xvi. 16. In Matthew; "All things whatso- 
 ever ye would that men should do unto you, so also do ye 
 to them ; this is the Law and the Prophets.'''' vii. 12. In 
 the same ; "Jesus said, Thou shalt love the Lord thy God 
 with all thy heart, and with ail thy soul, and thou shalt love 
 thy neighbor as thyself. On these two commandments 
 hang the Law and the Prophets.'''' xxii. 37. 39, 40. In these 
 passages, by Moses and the Prophets, as also by the Law and 
 
20 DOCTRINE OF THE NEW JERUSALEM 
 
 the PropJiets, are meant all things that are written in the 
 books of Moses, and in the books of the Prophets. That 
 by the Law are specifically meant all things that were writ- 
 ten by Moses, is still more manifest from the following pas- 
 sages. In Luke ; " And Avhen the days of her purification, 
 according to the Law of Moses, were accomplished, they 
 brought Him to Jerusalem, to present Him to the Lord; 
 as it is written in the Laiv of the Lord, every male that 
 openeth the womb shall be called holy to the Lord ; and to 
 ofTer a sacrifice according to that which is said in the Laio 
 of the Lord, a pair of turtle doves or two young pigeons. 
 And the parents brought Jesus into the temple, to do for 
 Him after the custom of the Laio. And when they had 
 perform.ed all things that are according to the Laiu of 
 the Lord:' ii. 22—24. 27. 39. In John; "Moses in the 
 Laio commanded us that such should be stoned." viii. 5. 
 In the same ; " The Laio was given by Moses" i. 17. 
 Whence it is manifest, that sometimes the Law, and some- 
 times Moses is named, where such things are treated of as 
 are written in his books ; as also in Matthew viii. 4. 
 Mark x. 2. 4. xii. 19. Luke xx. 28. 37. John iii. 14. 
 vii. 18. 51. viii. 17. xix. 7. Many things are also called 
 b}^ Moses the Laio, v/hich were commanded, as concerning 
 the Burnt ofl^erings, Levit. vi. 25. vii. 37 ; concerning the 
 Sacrifices, vi. 25. vii. 1. 11; concerning the Meal offering, 
 vi. 14 ; concerning Leprosy, xix. 2 ; concerning Jealousy, 
 Numb. V. 29 ; concerning the Nazariteship, vi. 13. 21. 
 And Moses himself called his books the Laio ; " Moses 
 wrote this Law, and delivered it to the priests, the sons of 
 Levi, who bore the ark of the covenant of Jehovah ; and 
 he said to them. Take this hook of the Laio, and put it by 
 the side of the ark of the covenant of Jehovah." Deut. 
 xxxi. 9. 11. 26. And it was by the side; but within the 
 ark were the tables of stone, which in a strict sense are the 
 Law. The books of Moses are called the book of the Law 
 afterwards ; " And Hilkiah, the high priest, said unto Sha- 
 phan, the scribe, I have found the book of the Laio in the 
 house of Jehovah. And when the king had heard the 
 words of the book of the Law, he rent his clothes." 2 
 Kings xxii. 8. 11. 
 
 10. III. That all of the Word is meant by the 
 Law, in the widest sense, may appear from the fol- 
 lowing passages : " Jesus answered them. Is it not written 
 in your Law, I said ye are gods ?" John x. 34. This 
 
CONCERNING THE LORD. 21 
 
 is WTitten Psalm Ixxxii. 6. " The people answered, We 
 have heard out of the Laio, that Christ abideth forever." 
 John xii. 34. This is written Psalm Ixxxix. 29. ex. 4. 
 Daniel vii. 14. " That the v>rord might be fulfilled w^iich 
 is written in their Latv, They hated Me without a cause." 
 John XV. 25. This is written Psalm xxxv. 19. " The 
 Pharisees said, Hath any one of the rulers believed in Him? 
 but this people who know not the Laio are cursed." 
 John vii. 48, 49. " It is easier for heaven and earth 
 to pass away, than that one tittle of the Law should fail." 
 Luke xvi. 17 ; where by the Law is meant the vrhole Sa- 
 cred Scripture. 
 
 11. That the Lord fulfilled all things of the Law, means 
 that He fulfilled all things of the Word, is manifest from 
 the passages where it is said, that the Scripture was ful- 
 fiUerl by Him, and that all things were finished ; as from 
 these ; " Jesus went into the synagogue and stood up to 
 read ; there was delivered to Him the book of the prophet 
 Isaiah ; and when He had opened the book, He found the 
 place where it was written ; The Spirit of the Lord is upon 
 Me, because He hath anointed Me to preach the gospel to 
 the poor ; He hath sent Me to heal the broken-hearted, to 
 preach deliverance to the bound, and sight to the blind ; to 
 proclaim the acceptable year of the Lord. And He closed 
 the book, and said. This day is this Scripture fidjilled in 
 your ears." Luke iv. 16 — 21. " Ye search the Scriptures, 
 and they testify of Me." John v. 39. " That the Scrip- 
 ture might be fulfilled, He that eateth bread v»'ith Me, hath 
 lifted up his heel upon Me." John xiii. 18. " None of 
 them is lost, but the son of perdition, that the Scripture 
 might he fulfilledy John xvii. 12. " That the saying 
 might he fulfilled w^hich He spake. Of those whom Thou 
 gavest Me I have not lost one." John xviii. 9. " Then 
 said Jesus unto Peter, Put up thy sword into its place ; how 
 then should the Scriptures he fulfilled, that thus it must be. 
 But all this was done, that the Sc7-iptures of the Prophets 
 might he fulfilled:' Matthew xxvi. 52. 54. hQ. "The Son 
 of Man indeed goeth, as it is written of Him ; that the 
 Scriptures may he fulfilled:'' Mark xiv. 21. 49. "Thus 
 the Scripture icas fulfilled, which said, He was reckoned 
 with the wicked." Mark xv. 28. Luke xxii. 37. " That 
 the Scripture might be fulfilled. They parted my raiment 
 among them, and for my vesture they did cast lots." John 
 xix. 24. "After this, Jesus knowing that all things were 
 
22 DOCTRINE OF THE NEW JERUSALEM, &C. 
 
 now accomplished, that the Scripture might be fulfilled.'*'' 
 John xix. 28. " When Jesus had received the vinegar, He 
 said, It is finished, that is, it is fulfilled^ John xix. 30. 
 " These things were done that the Script^ires might be ful' 
 fdled ; A bone of Him shall not be broken. And again, 
 another Scripture saith, They shall see Him whom they 
 pierced." John xix. 36, 37 ; besides elsewhere, where pas- 
 sages of the Prophets are adduced, and it is not at the same 
 time said that the Law or the Scripture was fulfilled. That 
 all of the Word was written concerning Him, and that He 
 came into the world to fulfil it, He also taught his disciples 
 before He departed, in these words : " Jesus said to them, 
 O fools, and slow of heart to believe all that the Prophets 
 have spoken : ought not Christ to have suffered this, and to 
 enter into his glory ? And beginning at Moses and all the 
 Prophets, He expounded to them in all the Sc7-iptures con- 
 cerning himself.^'' Luke xiv. 25 — 27. And further, Je- 
 sus said to his disciples, " These are the words which I 
 spake unto you, whilst I was yet with you. That all things 
 77iust be fulfilled ivhich were written in the Laio of Moses, 
 and in the Prophets, and in the Psalms concerning Me." 
 Luke xxiv. 44. That the Lord in the world fulfilled all 
 things of the Word, even to the smallest particulars of it, 
 is evident from these his own words ; " Verily I say unto 
 you, till heaven and earth pass, one jot, or one tittle, shall 
 in no wise pass from the Laiv, till all be fulfilled.''' Mat- 
 thew V. 18. From these now it may be clearly seen, that 
 by the Lord's fulfilling all things of the Law, is not meant 
 that he fulfilled all the commandments of the decalogue, but 
 all things of the Word. 
 
23 
 
 THAT THE LORD CAME INTO THE WORLD THAT HE MIGHT SUB- 
 JUGATE THE HELLS, AND GLORIFY HIS HUMAN: AND THAT THE 
 PASSION OF THE CROSS WAS THE LAST COMBAT, BY WHICH 
 HE FULLY CONQUERED THE HELLS, AND FULLY GLORIFIED HIS 
 HUMAN. 
 
 12. It is known in the churdi, that the Lord conquered 
 death, by which is meant hell, and that afterwards He as- 
 cended with glory into heaven ; but it is not yet known that 
 the Lord conquered death or hell by combats, which are 
 temptations, and at the same time by them glorified his Hu- 
 man ; and that the passion of the cross was the last combat or 
 temptation by which He conquered and glorified. These com- 
 bats are much treated of in the Prophets and in the Psalms of 
 David, but not so much in the Evangelists ; in the Evange- 
 lists the temptations which He sustained from childhood, are 
 described in the sum by his temptations in the wilderness, 
 and afterwards by the devil, and the last by those things 
 which He suffered in Gethsemane, and on the cross. Con- 
 cerning his temptations in the wilderness, and afterwards 
 by the devil, see Matthew iv. 1 — 11; Mark i. 12, 13; and 
 Luke iv. 1 — 13. Bat by these are meant all, even to the 
 last ; the Lord did not reveal to his disciples any more con- 
 cerning them, for it is said in Isaiah, " He was oppressed 
 and He was afflicted, yet He opened not his mouth. He is 
 brought as a lamb to the slaughter, and as a sheep before 
 her shearers is dumb, so he opened not his mouth." liii. 7. 
 Concerning his temptations in Gethsemane, see Matthew 
 xxvi. 36—44; Mark xiv. 32—42; and Luke xxii. 39—46. 
 And concerning the temptations on the cross, Pvlatthew 
 xxvii. 33—50; Mark xv. 22—37; Luke xxiii. 33—39; 
 and John xxix. 17 — 34. Temptations are no other than 
 combats against the hells. (Concerning the temptations or 
 combats of the Lord, see n. 201 — 302, in a treatise concern- 
 ing THE New Jerusalem and its Heavenly Doctrine, 
 published at London ; and concerning temptations in gene- 
 ral, n. 189 — 200 of the same.) 
 
 13. That the Lord, by the passion of the cross, fully con- 
 quered the hells. He himself teaches in John; "Now is the 
 judgment of this world, now shall the prince of this world, 
 be cast out.'^ xii. 31. This the Lord spoke when the pas- 
 
 3 
 
24 DOCTRINE OF THE NEW JERUSALEM 
 
 sion of the cross was about to take place. In the same : 
 " The prince of this ivorld is judged." xvi. 11. In the 
 same ; " Be of good cheer, I have overcome the ivorld." 
 xvi. 33. And in Luke ; " Jesus said, I saw Satan as light- 
 ning fall from heaven^ x. 18. By the world, the prince 
 of the world, satan, and the devil, is meant hell. 
 
 That the Lord by the passion of the cross also fully glo- 
 rified his Human, He teaches in John ; " After Judas had 
 gone out, Jesus said, Now is the Son of Man glorified^ and 
 God is glorified in Him. If God be glorified in Him, God 
 shall also glorify Him in Himself, and shall straightway 
 glorify Him.'^ xiii. 31, 32. In the same ; " Father, the 
 hour is come, glorify thy Son, that thy Son also may glo- 
 r?/?/ Thee." xvii. 1. 5. In the same; "Now is my soul 
 troubled, and He said, Father, glorify thy name ; and there 
 came a voice from heaven, I have glorified it, and will also 
 glorify it again." xii. 27. 38. In Luke ;" Ought not Christ to 
 have suffered this, and to enter into his glory V^ xxiv. 26. 
 These things are said concerning the passion. Glorifica- 
 tion is the uniting of the Divine and the Human ; where- 
 fore it is said, '* And God loill glorify Him in Himself J^ 
 
 14. That the Lord came into the world, that He might re- 
 duce all things in the heavens and thence in the earth to order, 
 and that this was done by combats against the hells, which 
 then infested every man coming into the world, and going 
 out of it, and that hereby He became righteousness and 
 saved mankind, who without that could not have been saved, 
 is foretold in many passages in the Prophets, of which only 
 some shall be adduced. In Isaiah ; " Who is this that 
 Cometh from Edom, with dyed garments from Bozrah ? He 
 that is glorious in his apparel, walking in the greatness 
 of his strength ? I that speak in righteousness, mighty to 
 save. Wherefore art Thou red in thy apparel, and thy gar- 
 ments as of one that treadeth in the wine-press ? I have 
 trodden the wine-press alone, and of the people there was 
 not a man with Me ; therefore I have trodden them in mine 
 anger, and trampled them in my wrath ; thence the victory 
 over them is sprinkled upon my garments ; for the day of 
 vengeance is in my heart, and the year of my redeemed is 
 come. My own arm brought salvation to Me. I brought 
 down their strength to the earth. He said, Behold my peo- 
 ple, they are children ; so He became their Savior ; in his 
 love and in his pity He redeemed them." jxiii. 1 — 9. 
 These things are concerning the combats of the Lord 
 
CONCERNING THE LORD. 25 
 
 against the hells. By the apparel in which He was glorious, 
 and which was red, is meant the Word, to which violence 
 was done by the Jewish people; the combat itself against 
 the hells, and the victory over them, is described by his 
 treading them in his anger, and trampling upon them in his 
 wrath. That He fought alone and from his own power, is 
 described by these words, " Of the people there was not a 
 man with Me, my own arm brought salvation to Me. I 
 brought down their strength to the earth." That He there- 
 by saved and redeemed, is described by these words, " There- 
 fore He became their Savior, in his love and in his pity He 
 redeemed them." That this was the cause of his coming, is 
 described by these words ; " The day of vengeance is in my 
 heart, and the year of my redeemed is come." Again, in 
 Isaiah ; " And He saw that there was no man, and won- 
 dered that there was no intercessor ; therefore his own arm 
 brought sah-ntion to Him, and his righteousness it sustained 
 Him ; thence He put on righteousness as a breastplate, and 
 a helmet of salvation upon his head, and He put on the gar- 
 ments of vengeance for clothing, and was clad with zeal as 
 a cloak ; then He came to Zion a Redeemer." lix. 16, 17. 
 20. These things also are concerning the combats of the 
 Lord when He was in the world, against the hells. That 
 He fo Light against them alone from his own power, is meant 
 by this ; " He saw there was no man, therefore his own arm 
 brought salvation to Him;" that thence He -became right- 
 eousness by this ; " His righteousness sustained Him ; 
 whence he put on righteousness as a breastplate ;" that 
 thus He redeemed by this ; " Then He came to Zion a Re- 
 deemer." In Jeremiah ; " They are dismayed, and their 
 mighty ones are beaten down ; they have fled apace, and they 
 look not back : this is the day of Jehovih of hosts, a day of 
 vengeance ; that He may take vengeance on his enemies, the 
 sword shall devour, and it shall be satiated." xlvi. 5. 10. 
 The combat of the Lord with the hells, and victory over 
 them, are described by their being dismayed, their mighty 
 ones being beaten down, their fleeing apace, and not looking 
 back." The mighty ones and enemies are the hells ; be- 
 cause all there have hatred towards the Lord. His coming 
 into the world for that purpose is meant by these words ; 
 " It is the day of Jehovih of hosts, a day of vengeance, 
 that He may take vengeance on his enemies." Again, in 
 the same prophet; "The young men shall fall in the 
 streets, and all the men of war shall be cut off in that day." 
 
26 DOCTRINE OF THE NEAV JERUSALEM 
 
 xlix. 6. Ill Joel; "Jehovah shall utter his voice before his 
 army ; the day of Jehovah is great and very terrible, who 
 then shall be able to endure it ?" ii. 11. In Zephaniah ; " In 
 the day of the sacrifice of Jehovah, I will punish the princes, 
 the sons of the king, and all who are clothed with strange ap- 
 parel. That day is a day of trouble, a day of the trumpet and 
 alarm." i. 8, 9. 15, 16. In Zechariah ; " Then Jehovah 
 shall go forth and fight against the nations, as when He 
 fought in the day of battle. His feet shall stand at that day 
 upon the mount of Olives, which is before the face of Jerusa- 
 lem : then shall ye flee to the valley of my mountains : in 
 that day the light shall not be clear nor dark. But Jehovah 
 shall be king over all the earth ; and in that day Jehovah 
 shall be one, and his name one." xiv, 3 — 6. 9. In these 
 passages, also, the combats of the Lord are treated of; 
 by that day is meant his coming : the mount of Olives, 
 which was before the face of Jerusalem, was also the place 
 where the Lord was wont to abide ; see Mark xiii. 3. xiv. 
 26. Luke xxi. 37. xxii. 39. John viii. 1 ; and elsewhere. 
 In David ; " The cords of hell compassed Me about, the 
 snares of death prevented Me. He sent out his arrows and 
 scattered them. He shot lightnings, and discomfited them. 
 I will pursue my enemies and overtake them, neither will I 
 turn again till I have consumed them ; I have wounded 
 them, so that they cannot rise. Thou shalt gird Me with 
 strength unto battle, thou wilt put my enemies to flight. 
 I will beat them as small as the dust before the wind. 1 
 will cast them out as the dirt in the streets." Psalm xviii. 
 5. 14. 38, 39. 42. The cords and snares of death that com- 
 passed and prevented, signify temptations, which, because 
 they are from hell, are also called the cords of hell. These 
 and the rest of the things in the whole of this Psalm, treat 
 of the battles and of the victories of the Lord ; wherefore it 
 is also said, " Thou wilt make Me the head of the nations ; 
 a people whom I have not known shull serve Me." 43. 
 Again ; " Gird thy sword upon thy thigh, O most Mighty : 
 thine arrows are sharp in the heart of the king's enemies, 
 the people shall fall under Thee. Thy throne is for ever 
 and ever; Thou lovest righteousness, therefore God hath 
 anointed Thee." Psalm xiv. 3. 5 — 7. These also are 
 concerning the combats of the Lord with the hells, and con- 
 cerning their subjugation ; for the Lord is treated of in the 
 whole of that Psalm, that is, in relation to his combats, to 
 Jiis glorification, and to the salvation of the faithful by Him. 
 
CONCEENING THE LORB. 27 
 
 Again in David ; '^ A fire goeth before Him, and burneth 
 up his enemies round about ; the earth saw and trembled, 
 the hills melted like wax, at the presence of the Lord of 
 the whole earth. The heavens declare his justice, and all 
 the people see his glory." Psalm xcvii. 3 — 6. In this 
 Psalm also the Lord and the same things are treated of. 
 Again ; " Jehovah said to my Lord, Sit Thou at my right 
 hand, until I make thy enemies thy footstool ; rule Thou in 
 the midst of thy enemies. The Lord at thy right hand did 
 strike through kings in the day of his wrath : He filled 
 the places with dead bodies. He wounded the heads over 
 many countries." Psalm ex. 1 — 6. That these things 
 were said concerning the Lord, is evident from the Lord's 
 own words Matthew xxii. 44 ; Mark xii. 36 ; and Luke 
 XX. 42. By sitting at the right hand, is signified omni- 
 potence ; by enemies are signified the hells ; by kings, 
 those who are in falses of evil ; by making them a foot- 
 stool, striking through them in the day of his wrath, and 
 filling the places with dead bodies, is signified to destroy 
 their power ; and, by wounding the head over many coun- 
 tries, is signified to destroy all. Since the Lord alone con- 
 quered the hells, without the aid of any angel, therefore 
 He is called a Hero and a Man of war. Isaiah xhi. 13. 
 The King of glory; Jehovah strong and mighty, the 
 Hero of war. Psalm xxiv. 8. 10. The mighty One of 
 Jacob. Psalm cxxxii. 2 ; and in many places Jehovah of 
 HOSTS, that is, Jehovah of the armies of war. His com- 
 ing also is called ihe day of Jehovah, terrible, cruel, of anger, 
 wrath, revenge, of ruin, of war, of the trumpet and alarm, 
 and of trouble ; as may be seen in the passages cited above, 
 n. 4. Since the last judgment was accomplished by the 
 Lord, whilst He was in the world, by combats with the 
 hells, and by their subjugation, therefore the judgment 
 which He was to accomplish, is treated of in many pas- 
 sages, as in David ; "Jehovah cometh to judge the earth; 
 He shall judge the world in justice, and the people in 
 truth." Psalm xcvi. 13; also in many other places. These 
 are from the prophetical parts of the Word. But in the 
 historical parts of the Word similar things were represented, 
 by the wars of the children of Israel with various nations ; 
 for whatever is written, either in the prophetical or histori- 
 cal parts of the Word, is \\Titten concerning the Lord; 
 thence the Word is divine. Many secrets of the Lord's 
 glorification are contained in the rituals of the Israelitish 
 3* 
 
28 DOCTRINE OF THE NEW J& iUSAlEM, &C. 
 
 church, as in the burnt offerings and sacrifices, as also in 
 its Sabbaths and feasts, and in the priesthood of Aaron and 
 the Levites ; likewise in the other things in Moses, which 
 are called laws, judgments, and statutes ; which also is 
 meant by the words of the Lord to the disciples, " That He 
 must fulfill all things which were written concerning Him. 
 in the Law of Moses." Luke xxiv. 44. As also to the 
 Jews; "That Moses wrote of Him." John v. 46. From, 
 these now it is manifest, that the Lord came into the world 
 that He might subjugate the hells, and glorify his Human; 
 and that the passion of the cross was the last combat, by 
 which He fully conquered the hells, and fully glorified his 
 Human. But more on this subject may be seen in the trea- 
 tise concerning the Sacred Scripture, where are adduced 
 all the passages in the prophetical part of the Word, which 
 treat concerning the combats of the Lord with the hells, and 
 concerning his victories over them ; or, what is the same thing, 
 which treat concerning the last judgment executed by Him, 
 while He was in the world, as also concerning the passion 
 and the glorification of his Human ; which are so numerous, 
 that if they were all adduced, they would fill many p?ges 
 
89 
 
 THAT THE LORD, BY THE PASSION OF THE CROSS, DID NOT TAKE 
 AWAY SINS, BUT THAT HE BORE THEM. 
 
 15. There are some within the church, who believe that 
 the Lord, by the passion of the cross, took away sins, and 
 satisfied the Father, and so redeemed ; some also believe 
 that He transferred to Himself the sins of those who have 
 faith in Him, and that He bore them, and cast them into the 
 depth of the sea, that is, into hell. These things they con- 
 firm in themselves by the words of John concerning Jesus ; 
 " Behold the Lamb of God, which taketh away the sin of 
 the world," John i. 29 ; and by the words of the Lord in 
 Isaiah ; " He hath borne our sicknesses and carried our sor- 
 rows ; He was wounded for our transgressions, He was 
 bruised for our iniquities, the chastisement of our peace was 
 upon Him, and with his stripes we are healed. Jehovah 
 hath laid on Him the iniquity of us all. He was oppressed 
 and He was afflicted, yet He opened not his mouth; He is 
 brought as a lamb to the slaughter ; He was cut off out of 
 the land of the living ; for the transgression of my people 
 was He stricken. And. He made his grave with the wick- 
 ed, and with the rich in his death ; He shall see of the tra- 
 vail of his soul, and shall be satisfied. By his knowledge 
 shall He justify many, for He shall bear their iniquities. 
 He hath poured out his soul unto death, and He was num- 
 bered with transgressors, and He bore the sin of many, and 
 interceded for transgressors." liii. 4 to the end. These 
 things are said concerning the temptations of the Lord, and 
 concerning his passion ; and by taking away sins and sick- 
 nesses, and by laying on Him the iniquities of all, is meant 
 the same as by carrying sorrows and iniquities. First, 
 therefore, it shall be told what is meant by carrying iniqui- 
 ties, and afterwards what by taking them away. By carry- 
 ing iniquities, nothing else is meant, than to endure grie- 
 vous temptations ; and also, to suffer the Jews to do with 
 Him as they had done with the Word, and to treat Him in 
 the same manner, because He was the Word; for the 
 church, which then was with the Jews, was utterly devasta- 
 ted, and it was devastated by this, that they perverted all 
 things of the Word, so that there was no truth left ; where- 
 fore they did not acknowledge the Lord. This is meant 
 and. signified by ail things of the Lord's passion. The 
 
30 DOCTRINE OF THE NEW JERUSALEM 
 
 prophets were also treated in like manner, because they rep- 
 resented the Lord as to the Word, and thence as to the 
 church ; and the Lord was himself a Prophet. That the Lord 
 was himself a Prophet, may appear from these passages in 
 the Word ; " Jesus said, a Prophet is no where less honored, 
 than in his own country and in his own house." Matthew 
 xiii. 57. Mark vi. 4. Luke iv. 24. "Jesus said, It is not 
 meet that a Prophet should perish out of Jerusalem." Luke 
 xiii. 33. " They said of Jesus, He is the Prophet of Naza- 
 reth." Matthew xxi. IL John vii. 40. "And there came 
 fear on all, and they glorified God, saying. That a great 
 Prophet is risen up amongst us." Luke vii. 16. "That 
 a Prophet should be raised up out of the midst of the breth- 
 ren, whose words they should obey." Deut. xviii. h^-^^d. 
 That the like was done with the prophets, is e> _c;nt 
 from what now follows. It was commanded the prophet 
 Isaiah, that he should represent the state of the church, by 
 loosing the sackcloth from off his loins, and by putting off 
 the shoe from his foot, and walking naked and barefoot 
 three years, for a sign and a prodigy. Isaiah xx. 2, 3. 
 It was commanded the prophet Jeremiah that he should 
 represent the state of the church, by buying him a linen 
 girdle, and putting it upon his loins, and not patting it in 
 water, and that he should hide it in the hole of a rock 
 near the river Euphrates ; and after many days he found it 
 rotten. Jeremiah xiii. 1 — 7. The same prophet also repre- 
 sented the state of the church by his not taking a wife, in 
 that place, nor going into the house of mourning, nor going 
 to lament, nor entering into the house of feasting, xvi. 2. 
 5. 8. It was commanded the prophet Ezekiel, that he 
 should represent the state of the church, by drawing a bar- 
 ber's razor over his head, and over his beard; and after- 
 wards should divide them, burn a third part in the midst of 
 the city, smite a third part, and scatter a third part to the 
 wind ; and should bind a few of them in his skirts, then cast 
 them into the midst of the fire, and burn them. Ezek. v. 
 1 — 4. The same prophet was also commanded to represent 
 the state of the church, by making vessels for removing, and 
 removing to another place in the sight of the children of 
 Israel; " and that he should bring forth the vessels by day, 
 and go forth in the evening through a hole made in the 
 wall ; that he should cover his face that he might not see 
 the ground, and that thus he should be a prodigy to the 
 house of Israel, and should say^ lo, I am your prodigy; aa 
 
CONCERNING THE LORD. 31 
 
 1 nave done, so shall it be done to you." Ezek. xii. 3 — 7, 
 and 11. It was commanded the prophet Hosea, that he 
 should represent the state of the church, by taking "to him- 
 self a harlot to wife, and he also took one, and she bore him 
 three sons, one of whom was called Jezreel, another, Not 
 to be pitied, and the third. Not a peopled Hosea i. 2 — 9. 
 And again it was commanded him that he should go and 
 love a woman beloved by her companion and an adulteress, 
 whom also he bought for himself for fifteen pieces of silver. 
 Hosea iii. 1, 2. It was commanded Ezekiel the prophet, 
 that he should represent the state of the church, by taking 
 " a tile, and engraving upon it Jerusalem, and should lay 
 siege, and cast a trench and a mound against it, and should 
 put an iron pan between himself and the city, and should 
 lie on his left side, and afterwards on his right, three hun- 
 dred and ninety days. Also, that he should take wheat, 
 barley, lentiles, millet, and fitches, and make bread of them 
 for himself, which he should then eat by measure. And 
 also, that he should make for himself a cake of barley, with 
 man's dung; and because he prayed that it might not be 
 so, it was commanded that he should make it with cow's 
 dung." Ezek. iv. 1 — 15. Other prophets also represented 
 other things, as Zedekiah, by the horns of iron which he 
 made. 1 Kings xxii. 11. And another prophet by his be- 
 ing smitten and wounded, and putting ashes over his eyes. 
 Kings XX. 35 — 38. In general, the prophets represented 
 the Word, in the ultimate sense, which is the sense of the 
 letter, by a garment of hair ; Zech. xiii. 4; wherefore Eli- 
 jah was clothed with such a coat, and was girded with a 
 leathern girdle about his loins. 2 Kings i. 8. Likewise 
 John the Baptist, who " had his raiment of camel's hair, and 
 a leathern girdle about his loins, and ate locusts and wild 
 honey." Matt. iii. 4. From these things it is manifest, that 
 the prophets represented the state of the church, and the 
 Word ; for whosoever represents one, represents the other 
 also, for the church is from the Word, according to its re- 
 ception in life and faith. Wherefore also, by prophets, 
 wherever they are named, in both Testaments, is signified 
 the doctrine of the church from the Word ; but by the Lord, 
 as the greatest Prophet, is signified the church itself and 
 the Word itself. 
 
 16. The state of the church from the Word, represented 
 in the Prophets, was what is meant by bearing the iniquities 
 and sins of the people. That it is so, is manifest from 
 
S2 DOCTRINE OF THE NEW JERUSALEM 
 
 what is said concerning the prophet Isaiah ; " That he went 
 naked and barefoot three years, for a sign and a prodigy." 
 Isaiah xx. 2,3. Concerning the prophet Ezekiel ; "That 
 he carried out the vessels for removing, and covered his 
 face, so that he might not see the earth, and that thus he was 
 a prodigy to the house of Israel, and also said, I am your 
 prodigy.'" Ezek. xii. 3 — 11. That this was for them to 
 bear iniquities, manifestly appears in Ezekiel, when he was 
 ordered to lie three hundred and ninety days on his left 
 side, and forty days on his right side, a.^^ainst Jerusalem, 
 and to eat a cake of barley made with ccw's dung, where 
 these things also are read ; " Lie thou also upon thy left 
 side, and lay the iniquity of the ho2ise of Israel ujwn it. 
 The number of days that thou shalt lie upon it, thou shalt 
 bear their iniquity ; for I will give thee the years of their 
 iniquity, according to the number of three hundred and 
 ninety days, that thou viayst hear the iniquity of the house 
 of Israel. And when thou hast accomplished them, thou 
 shalt lie again on thy right side, that thou mayst hear the 
 iniquity of the house of Judah forty days." Ezek. iv. 4 — 
 6. That the prophet, by thus bearing the iniquities of the 
 house of Israel and the house of Judah, did not take them 
 away, and thus make atonement, but only represented and 
 pointed them out, is manifest from what follows there ; 
 " Thus, said Jehovah, shall the children of Israel eat their 
 defiled bread among the nations whither I will drive them 
 Behold, I will break the staff of bread in Jerusalem, that 
 they may want bread and water, and be astonished one at 
 another, and consume away for their iniquity." 13. 16, 17, 
 in the same chapter. In like manner, when the same pro- 
 phet showed himself, and said, " Behold, I am your pro- 
 digy," it is also said, " as I have done, so shall it be done 
 unto them." Ezek. xii. 6, 11. The like therefore is meant 
 concerning the Lord, where it is said, " He hath borne our 
 sicknesses. He hath carried our sorrows ; Jehovah hath laid 
 on Him the iniquity of us all ; by his knowledge He hath 
 justified many, for He hath borne their iniquities," Isaiah liii., 
 where in the vvhole chapter the passion of the Lord is treat- 
 ed of. That the Lord himself, as the greatest Prophet, 
 represented the state of the church as to the Word, is mani- 
 fest from the particulars of his passion; as, that He was 
 betrayed by Judas ; That He was taken and condemned by 
 the chief priests and elders ; That they smote Him with the 
 hand ; That the}^ struck Him on the head with a reed ; That 
 
CONCERNING THE LORD. 33 
 
 they put on Him a crown of thorns ; That they divided his 
 garments, and cast lots for his vesture ; That they crucified 
 Him ; That they gave Him vinegar to drink ; That they 
 pierced his side; That He Avas buried, and rose again on 
 the third day. His being betrayed by Judas, signified that He 
 was betrayed by the Jewish nation, with whom the Word 
 then was, for Judas represented that nation. His being 
 taken and condemned by the chief priests and elders, signi- 
 fied that He was taken and condemned by the whole Jewish 
 church. Their scourging Him, spitting in his face, smiting 
 Him, and striking Him on the head with a reed, signified 
 that they did the like to the Word, as to its divine truths, 
 which all treat concerning the Lord. Their putting on Him 
 a crown of thorns, signified that they had falsified and 
 adulterated those truths. Their dividing his garments, and 
 casting lots for his vesture, signified that they had dispersed 
 all the truths of the Word, but not its spiritual sense ; the 
 vesture of the Lord signified this part of the Word. Their 
 crucifying Him, signified that they had destroyed and pro- 
 faned the whole Word. Their giving Him vinegar to 
 drink, signified that all was falsified and false, wherefore 
 He did not drink it, and then He said, It is finished. Their 
 piercing his side, signified that they had entirely extin- 
 guished all the truth of the Word, and all its good. His 
 being' buried, signified the rejection of the residue of the 
 human from the mother; and his rising again on the third 
 day, signified his glorification. The like is signified by 
 those things in the Prophets and Psalms, Avhere they are 
 predicted. Wherefore, after He had been scourged and 
 led out, wearing the crown of thorns and the purple robe 
 put on Him by the the soldiers. He said, *' Behold the 
 Man." John xix. 1. 5. This He said, because by man is 
 signified the church ; for by the Son of Man is signified the 
 truth of the church, thus the Word. From these things now 
 it is manifest, that by bearing iniquities is meant, to repre- 
 sent in himself, and exhibit in effig}^ sins against the di- 
 vine truths of the Word. That the Lord endured and suf- 
 fered such things, as the Son of Man, and not as the Son 
 of God, will be seen in what follows ; for the Son of Man 
 signifies the Lord as to the Word. 
 
 ]7. It shall now be told, what is meant by taking away 
 sins. By taking away sins, the like is meant, as by re- 
 deeming man, and saving him ; for the Lord came into the 
 world, that man might be saved; without his coming, no 
 
34 DOCTRINE OF THE NEW .TEHTTSALEM, &CC. 
 
 mortal could have been reformed and regenerated, and thua 
 saved ; but this became possible after the Lord had taken 
 away all power from the devil, that is, from hell, and had 
 glorified his Human, that is, united it to the Divine of his 
 Father. If these things had not been done, no mortal could 
 have received any divine truth, so as to abide with him, and 
 still less any divine good ; for the devil, who before had su- 
 perior power, would have plucked them from his heart. 
 From these things it is manifest, that the Lord, by the pas- 
 sion of the cross, did not take away sins, but that He takes 
 them away, that is, removes them, in such as believe in Him, 
 by living according to his commandments ; as the Lord also 
 teaches in Matthew ; " Think not that I am come to destroy 
 the Law and the Prophets. Whosoever shall break the 
 least of these commandments, and shall teach men so, shall 
 be called the least in the kingdom of the heavens ; but who- 
 soever shall do and teach them, the same shall be called great 
 in the kingdom of the heavens." v. 17. 19. Any one may see 
 from reason alone, if he be in any illumination, that sins 
 cannot be taken away from man, except by actual repen- 
 tance, which is, that a man sees his sins, implores help of 
 the Lord, and desists from them. To see, believe, and teach 
 otherwise, is not from the Word, nor is it from sound rea- 
 son, but from lust, and a depraved will, which constitute 
 man's proprium, by which intelligence is debased into 
 folly. 
 
35 
 
 THAT THE IMPUTATION OF THE LORD'S MERIT IS NOTHING ELSE 
 THAN THE REMISSION OF SINS AFTER REPExNTANCE. 
 
 18. It is believed in the church, that the Lord was sent 
 by the Father, to make an atonement for the human race, 
 and that this was done by the fulfilling of the law, and the 
 passion of the cross ; and that thus He took away damna- 
 tion, and made satisfaction ; and that without that atone- 
 ment, satisfaction, and propitiation, the human race would 
 have perished in eternal death ; and this from justice, 
 which by some is also called vindictive. It is true, that 
 without the coming of the Lord into the world, all would 
 have perished ; but how it is to be understood, that the 
 Lord fulfilled all things of the Law, may be seen above, in 
 its own article ; and also why he suffered the cross ; from 
 which it may be seen, that it was not from any vindictive 
 justice, because this is not a divine attribute. The divine 
 attributes are, justice, love, mercy, and goodness; and God 
 is justice itself, love itself, mercy itself, and goodness itself; 
 and where these are, there is nothing of vengeance, thus no 
 vindictive justice. Since the fulfilling of the law, and the pas- 
 sion of the cross, have heretofore been understood by many, in 
 no other sense, than that the Lord did, by these two things, 
 make satisfaction for the human race, and remove from them 
 foreseen or appointed damnation ; from the connection, and 
 at the same time from the principle, that man is saved by 
 the mere belief that it is so, has followed the dogma con- 
 cerning the imputation of the Lord's merit, by taking those 
 two things which were of the Lord's merit, for satisfaction. 
 But this falls to the ground, from what was said concerning 
 the fulfilling of the Law by the Lord, and his passion of the 
 cross ; and at the same time it may be seen, that imputation 
 of merit is an expression without meaning, unless by it be 
 understood the remission of sins after repentance ; for no- 
 thing of the Lord can be imputed to man ; but salvation 
 may be awarded by the Lord, after man has repented, that 
 is, after he has seen and acknowledged his sins, and then 
 desists from them, and this from the Lord. Then salvation 
 is awarded to him, in such a way, that man is not saved by 
 his own merit and his own justice, but by the Lord, who 
 alone fought and conquered the hells, and who afterwards 
 also alone fights for man, and conquers the hells for him. 
 4 
 
36 DOCTRINE OF THE NEW JERUSALEM 
 
 These things are the merit and righteousness of the Lord ; 
 and these can never be imputed to man ; for should they be 
 imputed, the merit and righteousness of the Lord would be 
 appropriated to man as his, and this never is and never can 
 be done. If imputation were possible, any impenitent and 
 impious man might impute to himself the merit of the 
 Lord, and think himself justified by it ; which nevertheless 
 would be to defile what is holy with what is profane, and 
 to profane the name of the Lord ; for it would be to keep 
 the thought in the Lord, and the will in hell, when yet the 
 will is the all of man. There is a faith which is of God, 
 and a faith which is of man. Those have the faith which is 
 of God, who repent ; but those have the faith which is of 
 man, who do not repent, and still think of imputation. The 
 faith which is of God is living faith, but the faith which 
 is of man is dead faith. That the Lord himself and his dis- 
 ciples preached repentance and the remission of sins, is evi- 
 dent from the following passages : " Jesus began to preach, 
 and to say, Repe7it ye, for the kingdom of the heavens is 
 at hand." Matthew iv. 17. John said, " Bring forth fruits 
 worthy of repentance ; even now the axe lies at the root of 
 the trees ; every tree which bringeth not forth good fruit, is 
 cut down and cast into the fire." Luke iii. 8, 9. Jesus 
 said, " Unless ye repent, ye will all perish." Luke xiii. 5. 
 "Jesus came preaching the gospel of the kingdom of God, 
 saying, The time is fulfilled, the kingdom of God is at hand ; 
 repent ye, and believe the gospel." Mark i. 14, 15. " Je- 
 sus sent forth the disciples, who went out and preached that 
 men should repent.^'' Mark vi. 12. " Jesus said to the 
 apostles, that they should preach in his name repentance 
 and remission of sins among all nations, beginning at Jeru- 
 salem." Luke xxiv. 47. " John preached the baptism of 
 repentance for the remission of sins.'^ Luke iii. 3. Mark 
 i. 4. By baptism is meant spiritual washing, which is from 
 sins, and is called regeneration. Repentance and the re- 
 mission of sins by the Lord, are thus described in John ; 
 "He came unto his own, but his own received Him not; 
 but as many as received Him, to them gave He power to be 
 sons of God, even to those who believe in his name ; who 
 were born, not of bloods, nor of the will of the flesh, nor 
 of the will of man, but of God." i. 11 — 13. By his own, 
 are meant those who were then of the church, where the 
 Word was ; by the sons of God, and those who believe in 
 his name, are meant those who believe in the Lord, and 
 
CONCERNING THE LORD. iSf 
 
 who believe the Word ; by bloods, are meant falsifications 
 of the Word, and the confirmations of falsity by it. The 
 will of the flesh, is the voluntary proprium of man, which 
 in itself is evil ; the will of man, is the intellectual propri- 
 um of man, which in itself is falsity ; the born of God, are 
 those who are regenerated by the Lord. Hence it appears, 
 that those are saved who are in the good of love, and in the 
 truths of faith from the Lord ; but not those who abide in 
 their own proprium. 
 
38 
 
 THAT THE LORD, AS TO THE DIVINE HUIVIAN, JS CALLED THE SON 
 OF GOD, AND AS TO THE WORD, THE SON OF MAN. 
 
 19. It is not known in the church, but that the Son of 
 God is another person of the Godhead, distinct from the 
 person of the Father. Thence is the faith concerning a 
 Son of God born from eternity. Because this is universal- 
 ly received, and is concerning God, there is given no pow- 
 er or liberty of thinking about it, from any understanding, 
 not even of thinking what it is to be born from eternity ; for 
 whosoever thinks about it from the understanding, will surely 
 say with himself, " This is above my comprehension, but 
 still I say it, because others say it, and I believe it, because 
 others believe it." But they may know, that there is no 
 Son from eternity, but that the Lord is from eternity. 
 When it is known what the Lord is, and what the Son is, 
 one can also think from the understanding concerning the 
 triune God, and not before. 
 
 That the Human of the Lord, conceived of .Tehovah as 
 Father, and born of the virgin Mary, is the Son of God, 
 manifestly appears from the following passages : " The 
 angel Gabriel was sent from God to a city of Galilee, 
 named Nazareth, to a virgin espoused to a man, whose 
 name was Joseph, of the house of David ; and the virgin's 
 name was Mary. When the angel came in unto her, 
 he said. Hail, thou hast obtained favor, the Lord is with 
 thee ; blessed art thou among women. And when she 
 saw him, she was troubled at his saying, and thought 
 what that salutation could be. And the angel said to her 
 Fear not, Mary, thou hast found favor with God. Behold, 
 thou shalt conceive and bear a Son, and shalt call his name 
 Jesus. He shall be great, and shall be called the Son of 
 THE Most High. But Mary said to the angel. How shall 
 this be, since I know not a man ? And the angel answered 
 and said to her, The Holy Spirit shall come upon thee, 
 
 AND THE POWER OF THE MoST HiGH SHALL OVERSHADOW 
 
 THEE ; wherefore also the holy thing, that is born of thee, 
 shall be called the Son of God." Luke i. 26 — 35. It is 
 here said. Thou shalt conceive and bear a Son ; He shall 
 be great, and shall be called the Son of the Most High ; 
 and again. That Holy Thing that is born of thee, shall be 
 called the Son of God ; whence it appears, that the Hu- 
 
DOCTRINE OF THE NEW JERUSALEM, fec. ^^ 
 
 man conceived of God, and born of the virgin Mary, is 
 what is called the Son of God. In Isaiah ; " The Lord 
 himself giveth you a sign. Behold, a virgin shall conceive 
 and bear a Son, and shall call his name God with us." vii. 
 
 14. That the Son conceived of God and born of the virgin, 
 is He, who should be called God with us, thus Avho is the 
 Son of God, is manifest. That it is so, is also confirmed 
 in Matthew i. 22, 23. In Isaiah ; " Unto us a Child is 
 born, unto us a Son is given; the government shall be upon 
 his shoulder ; and his name shall be called Wonderful, 
 Counsellor, God, Hero, the Father of eternity, the 
 Prince of peace." ix. 6 ; in like manner here, for it is 
 said, " Unto us a Child is born, unto us a Son is given," 
 who is not a Son from eternity, but a Son born in the world ; 
 which also appears from the words of the prophet in the 
 next verse ; and from the words of the angel Gabriel to 
 Mary, Luke i. 32, 33, which are similar. In David ; " I 
 will announce the decree ; Jehovah said. Thou art my 
 Son, this day have I begotten Thee. Kiss the Son, lest 
 He be angry, and ye perish in the way." Psalm ii. 7. 12. 
 Here is not meant a Son from eternity, but the Son born in 
 the world; for it is prophetical concerning the coming of 
 the Lord, and therefore it is called a decree which Jehovah 
 announced to David. This day, is not from eternity, but in 
 time. In the same ; " I will set his hand in the sea ; He 
 shall cry unto Me, Thou art my Father ; I will make Him 
 my FiRsT-BORN." Psalm Ixxxix. 26, 27. In the whole of 
 this Psalm, the Lo.l who was to come is treated of. Where- 
 fore He is meant, who should call Jehovah his Father, and 
 who should be the First-born, thus who is the Son of God. 
 So also in other passages, where He is called " a Root out of 
 the stem of Jesse." Isaiah xi. 1. "A Branch of David." 
 Jeremiah xxiii. 5. " The Seed of the woman." Gen. iii. 
 
 15. " The Only begotten." John i. 18. " A Priest for- 
 ever ; and the Lord." Psalm ex. 4, 5. 
 
 In the Jewish church, by the Son of God, was meant the 
 Messiah, whom they expected, and concerning whom they 
 knew that He was to be born in Bethlehem. That by the 
 Son of God, the Messiah was understood by them, appears 
 from these passages. In John ; " Peter said, We believe and 
 acknowledge that thou art the Christ, the Son of the 
 living God." vi. 69. In the same ; "Thou art the Christ, 
 the Son of God, who was to come into the world." xi. 27. 
 In Matthew ; " The high priest asked Jesus, whether He 
 
40 DOCTRINE OF THE NEW JERUSALEM 
 
 was THE Christ, the Son of God ? Jesus said, I am." 
 xxvi. 63 ; In John ; " These are written, that ye may be- 
 lieve that Jesus is the Christ, the Son of God." xx. 31; 
 and also Mark i. 1. Christ is a Greek Avord, and signifies 
 Anointed, as Messiah also does in the Hebrew tongue ; 
 wherefore it is said in John ; " We have found the Mes- 
 siah, which is, being interpreted, the Christ." John i. 41. 
 And in another" place ; " The woman said, I know that the 
 Messiah cometh, who is called Christ." iv. 25. That the 
 Law and the Prophets, or the whole Word of the Old Tes- 
 tament, is concerning the Lord, was shown in the first ar- 
 ticle ; wherefore no other can be meant by the Son of God,- 
 who was to como, than the Human which the Lord assumed 
 in the world. From which it follows, that this is what was 
 meant by the Son announced by Jehovah from Heaven, 
 when He was baptized : " This is my beloved Son, in 
 whom I am well pleased." Matthew iii. 17. Mark i. 11. 
 Luke iii. 32 ; for his Human was baptized. Also, when 
 He was transfigured; " This is my beloved Son, in whom 
 I am well pleased, hear ye Him." Matthew xvii. 5. Mark 
 ix. 7. Luke ix. 35 ; and so in other passages, as Matthew 
 viii. 29. xiv. 33. Mark iii. 11. xv. 39. John i. 34. 49. 
 iii. 18. V. 25. x. 38. xi. 4. 
 
 20. Since by the Son of God is meant the Lord, as to the 
 Human which He assumed in the world, and which is the 
 Divine Human, it is evident what is meant by what the 
 Lord so often said, ^* That He icas sent hy ike Father into 
 the ivorld^^'' and that *'He came forth from the Father C'' by 
 being sent by the Father into the world, is meant that He 
 was conceived of Jehovah as Father. That nothing else 
 is meant by being sent by the Father, is evident from all 
 the passages, where it is also said, that He did the will of 
 the Father and his works, which were, that He should con- 
 quer the hells, glorify the Human, teach the Word, and in- 
 stitute a new church ; which could not be done, but by a 
 Human conceived of Jehovah, and born of a virgin; that 
 is, unless God had become Man. Examine the passages 
 where it is said sent^ and you will see, as Matthew x. 40. 
 XV. 24. Mark ix. 37. Luke i v. 43. ix. ,48. x. 16. John 
 iii. 17. 84. iv. 34. v. 23, 24. 36—38. vi, 29. 39, 40. 
 44. 57. vii. 16. 18. 28, 29. viii. 16. 18. 29. 42. ix. 4. 
 xi. 42. xii. 44, 45. 49. xiii. 20. xiv. 24. xv. 21. xvi. 
 5, xvii. 3. 8. 21. 23. 25. xx. 21. As also the passages 
 where the Lord called Jehovah Father. 
 
CONCERNING THE LORD. 41 
 
 21. Many at this day think no otherwise of the Lord, 
 than as of a common man, like themselves, because they 
 only think of his Human, and not at the same time of his 
 Divine ; when yet his Human and Divine cannot be sepa- 
 rated. For the Lord is God and Man, and God and Man in 
 the Lord are not two^ but one person^ thus altogether one, even 
 as the soul and body are one man; according to the doctrine 
 in the whole Christian world, which is from councils, and is 
 called the Athanasian Creed. Lest therefore any man should 
 hereafter in thought separate the Divine and the Human 
 in the Lord, let him read, I pray, the passages above quoted 
 from Luke, as also the above in Matthew : '' The birth of 
 Jesus Christ was on this wise. His mother Mary being es- 
 poused to Joseph, before they came together, was found with 
 child by the Holy Spirit. And Joseph, her husband, as he 
 was a just m^an, and did not wish to defame her, desired to put 
 her away privily. But while he thought on these things, 
 behold, an angel of the Lord appeared to him in a dream, 
 saying, Joseph, thou son of David, fear not to take to thee Mary 
 thy wife, for that which is conceived in her is of the Holy 
 Spirit ; and she shall bring forth a Son, and thou shalt call 
 his name Jesus ; for He shall save his people from their sins. 
 And Joseph being avv^aked from sleep, did as the angel of 
 the Lord had bidden him ; and took unto him his wife ; but 
 he kneio her not, till she had brought forth her first-born 
 Son, and called his name Jesus." i. 18 — 25. From this 
 passage, and from wdiat is written in Luke, concerning the 
 nativity of the Lord, and from what has been adduced 
 above, it is evident that the Son of God is Jesus ; who was 
 conceived of Jehovah as Father, and born of the virgin 
 Mary; concerning whom all the Prophets and the Law pro- 
 phesied until John. 
 
 22. He who knows what, in the Lord, the Son of God. 
 signifies, and what in Him, the Son of Man signifies, can 
 see many secrets of the Word ; for the Lord sometimes 
 calls himself the Son of God, and sometimes the Son of 
 Man, always according to the subject treated of. When his 
 divinity, his unity with the Father, his divine power, faith 
 in Him, and life from Him, are treated of. He then calls 
 himself the Son, and the Son of God, as John v. 17 — 26, 
 and elsewhere : but where his passion, the judgment, his 
 coming, and in general, redemption, salvation, reforma- 
 tion, and regeneration, are treated of, He then calls Him- 
 self the Son of Man ; the reason is, because He is thea 
 
43 DOCTRINE OF THE NEW JERUSALEM 
 
 understood as to the Word. The Lord is designated by va- 
 rious names, in the Word of the Old Testament ; He is 
 named there Jehovah, Jah, the Lord, God, the Lord Jeho- 
 vih, Jehovah of hosts, the God of Israel, the Holy One of 
 Israel, the Mighty One of Jacob, Shaddai, the Rock ; as 
 also, the Creator, Former, Savior, and Redeemer ; every 
 where according to the subject treated of. In like manner in 
 the Word of the New Testament, where He is named Jesus, 
 Christ, the Lord, God, the Son of God, the Son of Man, the 
 Prophet, and the Lamb, &;c. ; also every where according to 
 the subject which is there treated of. 
 
 23. Why the Lord is called the Son of God^ has already 
 been told ; now it shall be told why he is called the Son of 
 Man. He is called the So?i of Man, where his passion, the 
 judgment, his coming, and in general, where redemption, 
 salvation, reformation, or regeneration is treated of; the 
 reason is, because the Son of Man is the Lord as to the 
 Word ; and He, as the Word, suffered, judges, comes into 
 the world, redeems, saves, reforms, and regenerates. That 
 it is so, may be evident from what now follows. 
 
 24. That the Lord is called the Son of Man, when 
 THE Passion is treated of, is evident from the following 
 passages : " Jesus said to the disciples. Behold, we go up 
 to Jerusalem, and the Son of Man will be delivered to the 
 chief priests and to the scribes, and they will condemn Him 
 to death, and will deliver Him to the Gentiles, and they 
 will mock Him, and scourge Him, and spit upon Him, and 
 •kill Him; and the third day He will rise again." Markx. 
 83, 34. In like manner in other places, where He foretells 
 his passion, as Matthew xx. 18, 19. Mark viii. 31. Luke 
 ix. 22. " Jesus said. Behold, the hour is at hand, and the 
 Son of Man is delivered into the hands of sinners." Mat- 
 thew xxvi. 45. " The angel said to the women who came 
 to the sepulchre. Remember how He spake to you, sayings 
 The Son of Man must be delivered into the hands of sin-> 
 ful men, and be crucified, and the third day rise again." 
 Luke xxiv. 6, 7. That the Lord then called Himself the 
 Son of Man, is, because He sufiered Himself to be treated 
 in the same manner as they had treated the Word, as is 
 shown above in many places. 
 
 25. That the Lord is called the Son of Man, when 
 Judgment is treated of, is evident from these passages : 
 " When the Son of Man shall come in his glory, therv 
 will He sit upon the throne of his glory ; and He will set 
 
CONCERNING THE LORD. 43 
 
 the sheep on his right hand, and the goats on the left." 
 Matthew xxv. 31, 32. " When the Son of Man shall sit 
 on the throne of his glory, to judge the twelve tribes of Is- 
 rael." Matthew xix. 28. "The Son of Man will come in 
 the glory of his Father, and then He w^ill render to every 
 one according to his works." Matthew xvi. 27. " Watch ye, 
 therefore, always, that ye may be accounted worthy to 
 stand before the Son of Man." Luke xxi. 36. " In such 
 an hour as ye think not, the Son of Man cometh." Mat- 
 thew xxiv. 44. Luke xii. 40. " The Father judgeth no 
 one, but hath given all judgment to the Son, because 
 He is THE Son of Man." John v. 22. 27. The reason 
 why the Lord calls Himself the Son of Man, when the 
 judgment is treated of, is, because all judgment is executed 
 according to divine Truth, which is in the Word ; that 
 this judges every one, the Lord himself says in John ; " If 
 any one hear my words, and yet believe not, I judge him 
 not, for I came not to judge the world; the Word that I 
 HAVE spoken, that will judge him in the last day." xii. 
 47, 48. And in another place ; " God sent not his Son 
 into the world to judge the world ; but that the world 
 through Him might be saved. He that believeth in Him is 
 not judged ; but he that believeth not is "judged already, 
 because he hath not believed in the name of the Only be- 
 gotten Son of God." iii. 17, 18. That the Lord judges no 
 one to hell, nor casts any into hell, but that evil spirits do it, 
 may be seen in the treatise concerning Heaven and Hell, 
 n. 545 — 550. 574. By the name of Jehovah, of the Lord, 
 and of the Son of God, is meant divine Truth, thus also 
 the Word, which is from Him and concerning Him, *and 
 thus Himself. 
 
 26. That the Lord is called the Son of Man, where 
 his Coming is treated of, is evident from the following pas- 
 sages : " The disciples said to Jesus, What will be the sign 
 of thy coming, and of the consummation of the age ?" 
 Then the Lord foretold the successive states of the church 
 even to its end; and concerning its end He said, "Then 
 will appear the sign of the Son of Man. And they will 
 see the Son of Man coming in the clouds of heaven with 
 power and great glory." Matthew xxiv. 3. 30. Mark xii. 
 26. Luke xxi. 27. By consummation of the age, is meant 
 the last time of the church ; by coming in the clouds of 
 heaven with glory, is meant the opening of the Word, and 
 a manifestation that the Word is written concerning Him 
 
44 DOCTRINE OF THE NEW JERUSALEM 
 
 alone. In Daniel ; " I saw, and behold, with the clouds of 
 the heavens, the Son of Man was coming." vii. 13. In the 
 Revelation ; " Behold He cometh with clouds, and every 
 eye shall see Him." i. 7. This is also concerning the Son 
 OF Man, as appears from verse 13 of the same chapter. 
 Also in another place of the Revelation ; " I looked, and be- 
 hold a white cloud, and one sitting on the cloud like to the 
 Son of Man." xiv. 14. That the Lord himself meant one 
 thing in Himself by the Son of God, and another by the 
 Son of Man, appears from his answer to the high priest : 
 " The high priest said to Jesus, I adjure Thee by the living 
 God, that Thou tell us whether Thou be the Christ, the 
 Son of God. Jesus said to him, Thou hast said, I am ; 
 nevertheless I say unto you, hereafter ye will see the Son 
 of Man sitting at the right hand of power, and coming ia 
 the clouds of heaven," Matthew xxvi. 63, 64. Here He 
 first confessed that He Avas the So?i of God, and afterwards 
 said that they should see the So7i of Man sitting at the 
 right hand of power, and coming in the clouds of heaven ; 
 by which is meant, that after the passion of the cross He 
 would be in the divine power of opening the Word, and 
 instituting the church ; which could not be done before, be- 
 cause He had not before conquered hell and glorified his 
 Human. What is signified by sitting on the clouds of hea- 
 ven, and coming in glory, is explained in the treatise con- 
 cerning Heaven and Hell, n. 1. 
 
 27. That the Lord is called the Son of Man, 
 WHERE Redemption, Salvation, Reformation, and Re- 
 generation are treated of, is evident from the following 
 passages : " The Son of Man came to give his life a ran- 
 som for many." Matthew xx. 28. Mark x. 45. "The 
 Son of Man came to save, and not to destroy." Matthew 
 xviii. 11. Luke ix. 56. "The Son of Man is come to 
 seek and to save that which was lost." Luke xix. 10. 
 " The Son of Man came, that the world might be saved 
 by Him." John iii. 17. " He that soweth the good seed is 
 the Son of Man." Matthew xiii. 37. There redemption 
 and salvation are treated of ; and because the Lord effects 
 these by the Word, therefore He calls Himself there, the 
 Son of Man. The Lord says that " The Son of Man hath 
 power to forgive sins." Mark ii. 10. Luke v. 24 ; that is 
 to save. Also, " That He is Lord of the Sabbath, because 
 He is the Son of Man;" Matthew xii. 8; Luke vi. 5; 
 Mark ii. 28 : because He is the Word which He then teaches. 
 
CONCERNING THE LORD. 45 
 
 Besides He says in John, " Work not for the meat which 
 perisheth, but for the meat which endureth to everlasting 
 life, which the Son of Man will give to you." vi. 27. By 
 meat is meant every good and truth of doctrine from the 
 Word, thus from the Lord : this is also meant there by 
 manna, and by the bread which cometh down from heaven ; 
 and also by this in the same chapter ; " Unless ye eat the 
 flesh of THE Son of Man, and drink his blood, ye will not 
 have life in you." 53. Flesh or bread is the good of love 
 from the Word ; blood or wine is the good of faith from 
 the Word, both from the Lord. 
 
 The like is signified by the Son of Ma7i, in other pas- 
 sages where the expression occurs, as in these : " The foxes 
 have holes, and the birds of the air have nests ; but the 
 Son of Man hath not where to lay his head." Matthew 
 viii. 20. Luke ix. 53. By this is meant, that the Word had 
 no place with the Jews, as the Lord also says, John viii. 
 37 ; neither was it abiding with them, because they did not 
 believe in Him. John v. 38, 39. By the So?i of Man is 
 meant the Lord as to the Word. Also in the Revelation; 
 " In the midst of the seven candlesticks, I saw one like to 
 THE Son of Man, clothed with a garment down to the foot, 
 and girded about the paps with a golden girdle," i. 13, and 
 the following verses ; there, by various things, the Lord is 
 represented as the Word ; wherefore also He is called the Son 
 of Man. In David; " Let thy hand be upon the Man of thy 
 right hand, upon the Son of Man whom Thou hast strength- 
 ened for Thyself; then we will not go back from Thee ; 
 quicken Thou us." Psalm Ixxx. 17, 18. The Man of the right 
 hand also, here, is the Lord, as to the Word ; and so is the Son 
 of Man. He is called the Man of the right hand, because the 
 Lord has power from divine truth, which also is the Word ; 
 and He had divine power when He had fulfilled the whole 
 Word. Thence, also, He said that " they should see the 
 Son of Man sitting at the right hand of the Father with 
 power." Mark xiv. 62. 
 
 28. That the Son of Man signifies the Lord, as to 
 the Word, was because the prophets also were called 
 Sons of men. The Prophets were called Sons of men, be- 
 cause they represented the Lord as to the Word, and thence 
 signified the doctrine of the church from the Word ; nothing 
 else is understood in heaven by prophets, where they are 
 named in the Word ; for the spiritual signification of pro- 
 phet, as also of the Son of Man, is, the doctrine of the 
 
46 DocTraNE of the new Jerusalem, «fee. 
 
 church from the Word ; and when it relates to the Lord, it is 
 the Word itself. That the prophet Daniel is called Son of 
 Man, may be seen in Daniel viii. 17. And that the pro- 
 phet Ezekiel was called Son of Man, may be seen in Ezek. 
 ii. 1. 3. 6. 8. iii. 1. 3, 4. 10. 17. 25. iv. 1. 16. v. 1. vi. 
 2. vii. 2. viii. 5, 6. 8. 12. 15. xi. 2. 4. 15. xii. 2,3. 9. 
 18. 22. 27. xiii. 2. 17. xiv. 3. 13. xv. 2. xvi. 2. xvii. 
 2. XX. 3, 4. 27. 46. xxi. 2. 6. 9. 12. 14. 19. 28. xxii. 
 18. 24. xxiii. 2. 36. xxiv. 2. 16. 25. xxv. 2. xxvi. 2. 
 xxvii. 2. xxviii. 2. 12. 21. xxix. 2. 18. xxx. 2. 21. xxxi. 
 2. xxxii. 2. 18. xxxiii. 2. 7. 10. 12. 24. 30. xxxiv. 2. 
 xxxv. 2. xxxvi. 1. 17. xxxvii. 3. 9. 11. 16. xxxviii. 2. 14. 
 xxxix. 1. 17. xl. 4. xliii. 7. 10. IS. xliv. 5. Hence now it 
 is manifest that the Lord, as to the Divine Human, is called 
 the Son of God, and as to the Word, the Son of Man. 
 
47 
 
 THAT THE LORD MADE HIS HUMAN DIVINE FROM THE DIVINE IN 
 HIMSELF, AND THAT HE THUS BECAME ONE WITH THE FATHER. 
 
 29. It is according to the Doctrine of the Church re- 
 ceived throughout the Christian world, " That our Lord Jesus 
 Christ, the Son of God, is God and Man ; and although He 
 is God arid Mun, still He is not two, hut ojie Christ. He is 
 one, because the Divine took to itself the Human ; yea. He 
 is altogether one, for He is one Person; since, as the sold 
 and body make one man, so God and Man is one Christ ^ 
 These words are taken from the Athanasian Creed, which 
 is received throughout the Christian world. These are the 
 essential things therein concerning the union of the Divine 
 and Human in the Lord. The rest that is said in the same 
 creed concerning the Lord, will be explained in its proper 
 article. From this passage it clearly appears, that it is ac- 
 cording to THE Faith of the Christian Church, that the Di- 
 vine and Human in the Lord are not two, but one, even as 
 the soul and body are one man; and that the Divine in Him 
 assumed the Human. From this it follows, that the Divine 
 cannot be separated from the Human, nor the Human from 
 the Divine ; for to separate them, would be like separating 
 the soul and the body. That it is so, every one will also 
 acknowledge, who reads what is cited above, n. 19 — 21, 
 from two of the Evangelists, Luke i. 26 — 35 ; and Matthew 
 i. 18 — 25, concerning the nativity of the Lord ; from which 
 it is manifest, that Jesus was conceived of Jehovah God, 
 and born of the virgin Mary ; so that the Divine was in 
 Him, and it was his soul. Now because his soul was the 
 Divine itself of the Father, it follows, that the body, or his 
 Human, was also made Divine ; for where the one is, there 
 the other will be also. Thus and not otherwise the Fa- 
 ther and the Son are one ; the Father in the Son, and the 
 Son in the Father ; and also all things of the Son are the 
 Father's, and all things of the Father are the Son's, as the 
 Lord himself teaches in his Word. But how the union 
 vv'as effected, will be told in this order. I. That the Lord 
 from eternity is Jehovah. II. That the Lord from eternity, 
 or Jehovah, assumed the Human to save mxen. III. That 
 He made the Human Divine from the Divine in Himself. 
 IV. That He made the Human Divine by temptations ad- 
 mitted into it. V. That the full union of the Divine and 
 5 
 
48 DOCTRINE OF THE NEW JERUSALEM 
 
 the Human in Him was effected by the passion of the cross, 
 which was the last of the temptations. VI. That He suc- 
 cessively put off the Human taken from the mother, and 
 put on a Human from the Divine in Him, which is the Di- 
 vine Human and the Son of God. VII. That thus God 
 became Man, as in first principles, so also in the last. 
 
 30. I. That the Lord from eternity is Jehovah, is 
 known from the Word ; for the Lord said to the Jews, " Ve- 
 rily, verily, I say unto you, before Abraham was, I am." 
 John viii. 58. And elsewhere ; " Glorify Thou Me, Father, 
 with the glory which I had with Thee, before the world 
 was ;" John xvii. 5 ; by which is meant the Lord from eter- 
 nity, and not a Son from eternity ; for the Son is his Hu- 
 man conceived of Jehovah as Father, and born of the virgin 
 Mary in time, as was shown above. That the Lord from 
 eternity is Jehovah himself, is evident from many passages 
 in the Word, of which only these few at present will be ad- 
 duced : "It shall be said in that day, This is our God; we 
 have waited for Him, that He may save us ; this is Jeho- 
 vah, we have waited for Him ; let us be glad and rejoice 
 in his salvation ;" Isaiah xxv. 9 ; from which it is mani- 
 fest, that God himself Jehovah was expected. " The voice 
 of one crying in the wilderness. Prepare ye a way for Jeho- 
 vah, make straight in the desert a highway for our God. 
 The glory of Jehovah shall be revealed, and all flesh shall 
 see it together. Behold, the Lord Jehovih cometh in 
 strength." Isaiah xl. 3. 5. 10. Matthew iii. 3. Mark i. 
 3. Luke iii. 4. Here also the Lord, who was to come, is 
 called Jehovah. " I Jehovah will give Thee for a covenant 
 of the people, for a light of the nations. I am Jehovah, 
 this is my name, and my glory will I not give to an- 
 other." Isaiah xlii. 6. 8. The Lord is a covenant to the 
 people and light of the nations, as to the Human ; be- 
 cause this was from Jehovah, and was made one with Jeho- 
 vah, it is said, " I am Jehovah, this is my name, and my 
 glory will I not give to another;" that is, not to another 
 than Himself To give glory, is to glorify, or to unite to 
 Himself. " The Lord whom ye seek will suddenly eome to 
 his temple." Malachi iii. 1. By the temple is meant the tem- 
 ple of his body, as John ii. 19. 21. " The Day-spring from on 
 high hath visited us." Luke i. 78. The Day-spring from on 
 high is Jehovah, or the Lord from eternity. From hese it is 
 manifest, that by the Lord from eternity is meant his Divine; 
 from which (are all things,) which in the Word is Jehovah. 
 
CONCERNING THE LORD. 49 
 
 But from the passages which will be adduced presently, it will 
 appear, that by the Lord and also b}^ Jehovah, since his Human 
 was glorified, is meant the Divine and Human together, as one ; 
 and that by the Son alone is meant the Divine Human. 
 
 31. II. That the Lord from eternity, or Jehovah, 
 ASSUMED THE HuMAN TO SAVE Men, was Confirmed from 
 the Word in the preceding articles ; that man could not 
 otherwise have been saved, will be shown elsewhere. That 
 He assumed the Human, is evident also from the passages 
 in the Word, where it is said, that He came forth from God, 
 came down from heaven, and that He was sent into the 
 world; as from these; " I came forth from the Father, and 
 I came into the world." John xvi. 28. "I proceeded 
 FORTH AND CAME FROM GoD : neither came I of myself, but 
 He SENT Me." John viii. 42. " The Father loveth you, 
 because ye have believed that I came out from God." 
 John xvi. 27. " No one hath ascended up to heaven but 
 He that came down from heaven." John iii. 13. "The 
 bread of God is He that cometh down from heaven, and 
 giveth life to the world." vi. 33. 35. 41. 50, 51. " He that 
 COMETH FROM ABOVE, is abovc all J He that cometh from 
 heaven, is above all." iii. 31. *' I know the Father, because 
 I am from Him, and He hath sent Me." vii. 29. That by 
 being sent from the Father into the world, is meant, to as- 
 sume the Human, may be seen above, n. 20. 
 
 32. III. That the Lord made his Human Divine from 
 the Divine in Hibiself, may be evident from many passages 
 in the Word, from which those will now be adduced, which 
 prove, 1. That this teas done successively; which are 
 these. " Jesus grew and waxed strong in spirit, filled with 
 wisdom, and the grace of God was upon Him." Luke ii. 
 40. " Jesus increased in wisdom and in stature, and in fa- 
 vor with God and man." 52. 2. That the Divine operated 
 by the Humaii. as the soul by the body. This is evident from 
 these ; " The Son can do nothing of Himself, but what He 
 seeth the Father do." John v. 19. "Of Mj^self I do no- 
 thing, but as my Father has taught Me, I speak these 
 things. He that sent Me is with Me ; He hath not left me 
 alone." viii. 28, 29. v. 30. "I have not spoken of My- 
 self, but the Father who sent Me, He gave Me the command- 
 ment, what I should say and what I should speak." xii. 
 49, 50. " The words which I speak to you, I speak not 
 of Myself; the Father who dwelleth in Me, He doeth the 
 works." xiv. 10. " I am not alone, because the Father is 
 
09 DOCTRINE OF THE NEW JERUSALEM 
 
 wim Me." xvi. 32. 3. That the Divine and Humaii ope- 
 rated unanimously, appears from these. " What things 
 soever the Father doeth, these also doeth the Son like- 
 wise." John V. 19. " As the Father raiseth up the dead 
 and quickeneth them, even so the Son quickeneth whom 
 He will." V. 21. " As the Father hath life in Himself, 
 so hath He given to the Son to have life in Himself." 
 V. 26. " Now they know, that all things whatsoever 
 Thou hast given Me are of Thee." xvii. 7. 4. That the 
 Divine is united to the Human, and the Human to the 
 Divijie, is evident from these. " If ye know Me, ye know 
 my Father also, and have seen Him." He said to Philip, 
 desiring to see the Father, "Have I been so long with you, 
 and hast thou not known Me, Philip ? He that hath seen 
 Me, hath seen the Father ; believest thou not that I am in 
 the Father, and the Father in Me ? Believe Me, that I am 
 in the Father, and the Father in Me." John xiv. 6 — 11. 
 " If I do not the works of my Father, believe Me not ; if I 
 do, believe the works, that ye may know and believe that 
 the Father is in Me, and I in the Father." x. 36. 38. 
 " That they all may be one, as Thou, Father, art in Me, 
 and I in Thee." xvii. 22. " In that day ye shall know, 
 that I am in my Father." xiv. 20. " No one shall pluck the 
 sheep out of my Father's hand. I and the Father are 
 one." x. 29, 30. " The Father loveth the Son, and hath 
 given all things into his hand." iii. 15. "All things that 
 the Father hath are mine." xvi. 35. " All mine are 
 thine, and all thine are mine." xvii. 10. " Thou hast given 
 the Son power over all flesh." xvii. 2. " All power is 
 given to Me in heaven and in earth." Matthew xxviii. 18. 
 5. That the Divine Human is to he addressed, is evident 
 from the following passages. " That all should honor the 
 Son, even as they honor the Father." John v. 23. "If 
 ye had known Me, ye would have known my Father also." 
 viii. 19. "He that seeth Me, seeth Him that sent Me." xii. 
 45. " If ye had known Me, ye would have known my Fa- 
 ther also; and from henceforth ye know Him and have seen 
 Him." xiv. 7. " He that receiveth Me, receiveth Him that 
 sent Me." xiii. 20. The reason is, because no one can see 
 the Divine itself, which is called the Father, but the Divine 
 Human ; for the Lord says, " No man hath ever seen God ; 
 the Only-begotten Son, who is in the bosom of the Father, 
 He hath declared Him." i. 18. "No one hath seen the 
 Father, but He who is with the Father, He hath seen the. 
 
CONCERNING THE LORD. 51 
 
 Father." vi. 46. " Ye have not heard the voice of the 
 Father at any time, nor seen his shape." v. 37. 6. Be- 
 cause the Lord via.de his Human Divine, from the Divine 
 in Himself, and because the Human is to he addressed, and 
 this is the Son of God, therefore the Lord, ivho is both the 
 Father and the Son, is to be believed in. This appears from 
 the following- passages; "As many as received Him, to 
 them gave He power to he" sons of God, even to those be- 
 lieving IN HIS NAME." John i. 12. " That whosoever be- 
 lieveth IN Him may not perish, but have eternal life." iii. 
 lo. " For God so loved the world, that He gave his Only 
 begotten Son, that whosoever believeth in Him might not 
 perish, but have everlasting life." iii. 16. " He that be- 
 lieveth IN the Son, is not judged; but he that believeth 
 NOT, is judged already, because he hath not believed in 
 THE name OF THE Only-begotten Son OF GoD." iii. 18, 
 " He that believeth not the Son, shall not see life, but 
 the anger of God abideth on him." iii. 36. " The bread of 
 God is He that cometh down from heaven, and giveth life 
 to the world. He that cometh to Me shall never hunger, and 
 he that believeth in Me shall never thirst." vi. 33. 35. 
 "This is the will of Him who sent Me, that every one that 
 Beeth the Son and believeth in Him, may have everlasting 
 life, and I will resuscitate him at the last day." vi. 40. 
 " Then said they to Jesus, What shall we do, that we may 
 work the works of God ? Jesus answered, This is the work 
 of God, that ye Bx"lieve in Him whom He hath sent." vi. 
 28, 29. " Verily, verily, I say unto you, he that believeth 
 IN Me hath everlasting life." vi. 47. "Jesus cried, saying, 
 If any oje thirst, let him come to Me and drink ; whoso- 
 ever believeth in Me, as the Scripture hath said, out of his 
 belly shall flow rivers of living water." vii. 37, 38. "Un- 
 less YE BELIEVE that I am, ye shall die in your sins." viii» 
 
 24. " Jesus said, I am the resurrection, and the life, he 
 that BELIEVETH IN Me, though he die, yet shall he live; 
 and whosoever liveth and believeth in me, shall never die." 
 xi. 25, 26. " Jesus said, I am come a light into the w^orld, 
 that whosoever believeth in Me, may not abide in dark- 
 ness." xii. 46. viii. 12. "While ye have the light, be- 
 UEVE IN the light, that 3'e may be children of light." xii. 
 36. " Verily, verily, I say unto you, the dead shall hear the 
 voice of the Son of God, and those who hear shall live." v. 
 
 25. " Abide in Me, and I in you. I am the vine, ye are 
 the branches ; he that abideth in Me, and I in him» the 
 
52 DOCTRINE OF THE NEW JERUSALEM 
 
 same beareth much fruit ; because without Me ye cannot do 
 any thing," xv. 4, 5. That they should abide in the Lord, 
 and the Lord in them. xiv. 20. xvii. 23. " I am the way, 
 the truth, and the life ; no one cometh to the Father, but 
 by Me." xiv. 6. In these passages» and in all others, 
 where the Father is named, the Divine is meant which was 
 in the Lord from conception, which, according to the doc- 
 trine of faith of the Christian world, was as the soul in the 
 body with man ; the Human itself from this Divine is the Son 
 of God. Now because this was made Divine, lest man 
 should address the Father alone, and thereby in thought, 
 faith, and thence in worship, should separate the Father 
 from the Lord, therefore the Lord, after teaching that the 
 Father and He are one ; that the Father is in Him, and He 
 in the Father ; and that all should abide in Him ; and that 
 no one cometh to the Father, but by Him ; also teaches that 
 He is to be believed in, and that man is saved by a faith di- 
 rected to Him. Many in Christendom cannot have any 
 idea, that the Human in the Lord was made Divine ; chiefly 
 because they think concerning man from his material body, 
 and not from the spiritual ; when yet, all angels, who are 
 spiritual, are also in full form men ; and likewise every 
 thing divine, which proceeds from Jehovah God, from its 
 first principles in heaven, to its last in the world, tends to 
 the human form. That angels are human forms, and that 
 every thing divine tends to the human form, may be seen in 
 the treatise concerning Heaven and Hell, n. 73 — 77, and 
 n. 453 — 460 ; and more fully in the Angelic Wisdom con- 
 cerning THE Divine Love. 
 
 33. IV. That the Lord made his Human Divine by temp- 
 tations ADMITTED THEREIN, AND BY CONTINUAL VICTORIES 
 
 THEN, has been shown above, n. 12 — 14 ; to which this only 
 is to be added. Temptations are nothing else than combats 
 against evils and falses ; and because evils and falses are 
 from hell, they are also combats against hell. There are 
 also with m.en who undergo spiritual tem.piations, evil spirits 
 from hell, who- induce them. Man does not know that evil 
 spirits induce temptations ; yet it has been given me to 
 know, from much experience, that they do. Hence it is, 
 that a man, when from the Lord he conquers in tempta- 
 tions, is drawn out of hell and elevated into heaven ; thence 
 it is that man, by temptations or combats against evils, be- 
 comes spiritual, thus an angel. But the Lord fought from 
 )^\s own power against all the hells, and utterly subdued and 
 
OONCF.RNING THE LORD. 53 
 
 subjuguted them ; and by having- at the sainfi time glorified 
 his Human, He keeps them forever subdued and subjugated. 
 For before the coming of the Lord, the hells had risen to 
 such a height, that they began to infest the very angels of 
 heaven, and likewise every man coming into the world, 
 and going out of the world. The reason that the hells had 
 risen to such a height, was, because the church was utterly 
 devastated ; and the men of the world, from idolatries, were 
 in mere falses and evils, and the hells are from men ; thence 
 it was, that, unless the Lord had come into the w^orld, no 
 man could have been saved. These combats of the Lord 
 are much treated of in the Psalms of David and in the 
 Prophets, and a little in the Evangelists. Those combats 
 are what are meant by the temptations, which the Lord 
 endured, the last of which was the passion of the cross. 
 It is from them that the Lord is called Savior, and Re- 
 deemer. This is so far known in the church, that they say 
 that the Lord conquered death, or the devil, that is, hell, 
 and that He rose again victorious ; as also, that without the 
 Lord there is no salvation. That He also glorified his Hu- 
 man, and that thereby He became a Savior, Redeemer, 
 Reformer, and Regenerator, forever, will be seen in what 
 follows. That the Lord became a Savior by combats or 
 temptations, is evident from the passages adduced above, n. 
 12 — 14, in abundance, and from this in Isaiah ; " The day 
 of vengeance is in my heart, and the year of my ke- 
 DEEBiED is come ; I have trodden them down in my anger, 
 I have brought down their strength to the earth, therefore 
 He became their Savior." Ixiii. 4. 6. 8. The combats o-f 
 the Lord are treated of in that chapter. And in David ; 
 " Lift up your heads, ye gates, and be ye lifted up, ye 
 everlasting doors, that the King of glory may come in. 
 Who is this King of Glory ? Jehovah strong and migh- 
 ty, Jehovah mighty in battle." Psalm xxiv. 7,8. These 
 also are concerning the Lord. 
 
 34. V. That the full Union of the Divine and 
 Human was effected in Him by the Passion of the 
 Cross, which was the last of the temptations, was con- 
 firmed in its proper article above, in which it was shown, 
 that the Lord came into the world, that He might subjugate 
 the hells, and glorify his Human ; and that the passion of 
 the cross was the last combat, by which He fully conquered 
 the hells, and fully glorified his Human. Now, because the 
 Lord, by the passion of the cross, fully glo.rifi.ed his Human, 
 
54 DOCTRINE OF THE NEW JERUSALEM 
 
 that 13, united it to his Divine, and thus made his Human 
 Divine, it Collows, that He is Jehovah and God, also as to 
 both. Wherefore in the Word, in many places, He is called 
 Jehovah, God, and the Holy One of Israel, the Redeemer, 
 Savior, and Former, as in the following-. " Mary said, My 
 soul doth magnify the Lord, and my spirit hath rejoiced in 
 God mv Savior." Luke i. 46, 47. " The an^l said to 
 the shepherds, Behold, I bring you tidings of great jo}^ 
 which shall be unto all people, that there is born this day, 
 in the city of David, a Savior, who is Christ the Lord." 
 Luke ii. 10, 11. "They said, This is indeed the Christ, 
 the Savior of the world." John iv. 42. " I will help 
 thee, saith Jehovah, and thy Redeemer, the Holy One 
 OF Israel." Isaiah xli. 14. "Thus saith Jehovah thy 
 Creator, O Jacob, and thy Former, O Israel ; for I have 
 redeemed thee. I am Jehovah thy God, the Holy One 
 OF Israel, thy Savior." xliii. 1. 3. "Thus saith Jeho- 
 vah your Redeemer, the Holy One of Israel : I am 
 Jehovah your Holy One, the Creator of Israel, your 
 King." xlii. 14. 15. " Thus saith Jehovah, the Holy One 
 OF Israel, and his Former." xlv. 11. "Thus saith Jeho- 
 vah thy Redeemer, the Holy One of Israel." xlviii. 
 17. " That all flesh may know that I Jehovah am thy 
 Savior and thy Redeemer, the Mighty One of Jacob." 
 xlix. 26. " Then He shall come to Zion a Redeemer." 
 lix. 20. " That thou mayst know that I Jehovah am thy 
 Savior and thy Redeemer, the Mighty One of Jacob." 
 Ix. 16. " Jehovah thy Forbier from the womb." xlix. 5. 
 " Jehovah my Rock and my Redeemer." Psalm xix. 14. 
 " They remembered that God was their rock, and the High 
 God their Redeemer." Ixxxviii. 35. " Thus saith Jehovah. 
 THY Redeemer, and thy Former from the womb." Isaiah 
 xliv. 24. "As for our Redeemer, Jehovah of hosts is his 
 name, the Holy One of Israel." xlvii. 4. " With ever- 
 lasting kindness will I have mercy on thee, saith Jehovah 
 thy Redeemer." liv. 8. " Their Redeemer is strong, Je- 
 hovah OF HOSTS is his name." Jerem. 1. 34. " Let Israel 
 hope in Jehovah, for with Jehovah there is mercy, and 
 with Him plenteous redemption. He shall redeem Israel 
 from all his iniquities." Psalm cxxx. 7, 8. "Jehovah my 
 rock, my fortress, and the horn of my salvation, my Sa- 
 vior." 2 Samuel xxii. 2,3. "Thus saith Jehovah, the 
 Redeemer of Israel, his Holy One ; Kings shall see and 
 arise because of the Lord, who is faithful, ths Hqi<y 
 
CONCERNING THE LORD. 55 
 
 One of Israel, who hath chosen Thee." Isaiah xlix. 7. 
 " Surely God is in thee, and there is no other God besides. 
 Verily thou art a God that hidest Thyself, O God of Israel 
 THE Savior." xlv. 14, 15. "Thus saith Jehovah, the King 
 of Israel, and his Redeemer, Jehovah of hosts. Beside 
 Me there is no God." xliv. 6. " I am Jehovah, and beside 
 Me there is no Savior." xliii. 11. "Am not I Jehovah, 
 and there is no other beside Me; and a Savior, there is 
 none beside Me." xlv. 21. " I am Jehovah thy God, thou 
 shalt know no God but Me, for there is no Savior beside 
 Me." Hosea xiii. 4. "Look unto Me, that ye may be 
 SAVED, all ye ends of the earth ; because I am God, and there 
 is none else." Isaiah xlv. 22. "Jehovah of Hosts is his 
 name, and thy Redeemer the Holy One of Israel, the 
 God of the whole earth shall He be called." liv. 5. From 
 these it may be seen, that the Divine of the Lord, which 
 is called the Father, and here Jehovah and God, and 
 the Divine Human which is called the Son, and here 
 Redeemer and Savior, also Former, that is. Reformer 
 and Regenerator, are not two but one ; for not only is it 
 said, Jehovah God and the Holy One of Israel, the Re- 
 deemer and Savior; but also it is said, Jehovah the Re- 
 deemer and Savior ; )^ea also it is said, " I am Jehovah, and 
 beside Me there is no Savior." From which it manifestly 
 appears, that the Divine and Human in the Lord are one 
 person, and that the Human is also Divine ; for the Re- 
 deemer and Savior of the world is no other than the Lord 
 as to the Divine Human, which is called the Son : for 
 redemption and salvation constitute the proper attribute of 
 his Human, which is called merit and righteousness ; for his 
 Human endured temptations and the passion of the cross, 
 and thus by the Human He redeemed and saved. Now 
 because, after the union of the Human with the Divine in 
 Himself, which Avas like that of the soul and body in man, 
 there were no longer two but one person, according to the 
 doctrine of the Christian world, therefore the Lord, as to both, 
 is Jehovah and God ; wherefore it is sometimes said, Jehovah 
 and the Holy One of Israel, the Redeemer and Savior, at 
 other times, Jehovah the Redeemer and Savior, as may 
 be seen from the passages above quoted. It is said, the Sa- 
 vior Christ; Luke ii. 10, 11. John iv. 42. God and 
 THE God of Israel, the Savior and Redeemer ; Luke i. 
 47. Isaiah xlv. 14, 15. liv. 5. Psalm Lxxviii. 35. Je- 
 hovah THE Holy One of Israel, the Savior and Re- 
 
66 DOCTRINE OF THE NEW JERUSALEM 
 
 deeimer; Isaiah xH. 14. xliii. 3. 11. 14, 15. xlviii. 17. 
 xlix. 7. liv. 5. Jehovah, the Savior, Redeemer and 
 Former ; xliv. 6. xlvii. 4. xlix. 26. liv. 8. Ixiii. 16. 
 Jeremiah 1. 34. Psalm Ixxviii. 35. cxxx. 7, 8. 2 Samuel 
 xxii. 2, 3. Jehovah God, the Redeemer and Savior, 
 and besides Me there is no other; Isaiah xliii. 11. xliv. 
 6. xlv. 14, 15. 21, 22. Hosea xiii. 4. 
 
 35. VI. That the Lord successively put off the 
 Human taken from the Mother, and put on a Human 
 from the Divine in Himself, which is the Divine 
 Human and the Son of God. That the Lord had a Di- 
 vine and a Human, the Divine from Jehovah as Father, and 
 the Human from the virgin Mary, is known. Thence it is, 
 that He was God and Man, and thus He had a divine es- 
 sence and a human nature, the divine essence from the Fa- 
 ther, and the human nature from the mother; and thence 
 He was equal to the Father as to the Divine, and less than 
 the Father as to the Human ; and, also, that He did not 
 transmute or change this human nature from the mother 
 into the divine essence, nor commix it with the divine es- 
 sence, as the doctrine of faith, which is called the Atha- 
 nasian Creed, teaches; for the human nature cannot be 
 transmuted into the divine essence, nor can it be com- 
 mixed with it. And yet it is according to the same doc- 
 trine, that the Divine assumed the Human, that is, united 
 itself to it, as a soul to its body, so that they were not two, 
 but one person. From this it follows, that He put off the 
 Human taken from the mother, which in itself was like the 
 human of another man, and thus material, and put on a 
 Human from the Father, which in itself was like his Divine, 
 and thus substantial, from which the Human also v/as made 
 Divine. Thence it is, that the Lord, in the Word of the 
 Prophets, even as to the Human, is called Jehovah and 
 God ; and in the Word of the Evangelists, the Lord, God, 
 the Messiah or Christ, and the Son of God, in whom we 
 are to believe, and by whom we are to be saved. Now be- 
 cause the Lord had from the beginning a human from the 
 mother, and successively put off this, therefore while He 
 was in the world, He had two states, which are called the 
 state of humiliation or exinanition, and the state of glorifi- 
 cation or union with the Divine, which is called the Father. 
 The state of humiliation was at the time and in the degree 
 that He was in the human from the mother ; and the state 
 of glorification at the time and in the degree that He was in 
 
CONCER^'I?sG THE LORD. 57 
 
 the Human from the Father. In the state of humiliation 
 He prayed to the Father, as to one different from Himself; 
 but in the state of glorification He spoke with the Father as 
 with Himself. In this state He said that the Father was in 
 Him, and He in the Father, and that the Father and He 
 were one ; but in the state of humiliation He underwent 
 temptations and suffered the cross, and prayed that the Father 
 might not forsake Him ; for the Divine could not be tempt- 
 ed, and still less suffer the cross. From these things now 
 it is manifest, that by temptations, and continual victories 
 then, and by the passion of the cross, which was the last of 
 the temptations, He fully conquered the hells, and fullj' glo- 
 rified the Human, as was before shown. 
 
 That the Lord put off the Human from the mother, and 
 put on a Human from the Divine in Himself, which is 
 called the Father, is manifest also from this, that whenever 
 He spoke with his own mouth to the mother, or concern- 
 ing her, He did not call her mother, but woman. It is read 
 only three times in the Evangelists, that the Lord spoke 
 with his own mouth to the mother and concerning her, and 
 then twice that He called her woman, and once that He did 
 not acknowledge her as a mother. It is read in John twice, 
 that He called her woman. " The mother of Jesus said to 
 Him, They have no wine. Jesus said to her. Woman, what 
 is it to Me and thee ? my hour is not yet come." ii. 4. And 
 again ; " Jesus from the cross, seeing his mother and the 
 disciple standing by, whom He loved, saith to his mother, 
 Woman, l>ehold thy son. Then saith He to the disciple, 
 Behold thy mother," xix. 26, 27. Once that He did not ac- 
 knowledge her, in Luke ; "It was told Jesus by some, say- 
 ing. Thy mother and thy brethren stand without and wish 
 to see Thee. Jesus answered and said to them. My mo- 
 ther and my brethren are these, who hear the Word of God 
 and do it." viii. 20, 21. Matthew xii. 46—49. Mark iii. 
 31 — 35. In other places Mary is called his mother, but not 
 by his own mouth. This also is confirmed by the fact, that 
 He did not acknowledge Himself to be the Son of David ; 
 for it is read in the Evangelists; "Jesus asked the Phari- 
 sees, saying, What think ye of Christ? Whose Son is He ? 
 They say to him, David's. He saith to them. How then 
 doth David in spirit call Him his Lord, saying. The Lord 
 said to my Lord, Sit Thou at my right hand, till I make thy 
 enemies thy footstool. If then David calleth Him Lord, how 
 is He his son ? And no one was able to answer Him a 
 
(jS DOCTRINE OF THE NEW JERUSALEM 
 
 word." Matthew xxii. 41—45. Mark xii. 35—37. Luke 
 XK. 41 — 44. Prsalm ex. 1. From these passngos it is evi- 
 dent, that the Lord, as to the glorified Human, was not the 
 Son of Mary nor of David. What his glorified Human 
 was. He showed to Peter, James and John, when He was 
 transfigured before them ; " In that his face shone as the 
 sun, and his raiment was white as the light ; and then a voice 
 from the cloud said, This is my beloved Son, in whom I am 
 well pleased; hear ye Him." Matt. xvii. 1 — 8. Mark ix. 
 2 — 8. Luke ix. 28 — 36. The Lord was also seen by 
 John, "As the sun shining in his strength." Rev. i. 16. 
 
 That the Human of the Lord was glorified, is evident 
 from what is said concerning his glorification in the Evan- 
 gelists, as in John ; " The hour is come, that the Son of 
 man should be glorified. He said, Father, glorify thy name. 
 There came a voice from heaven, I have both glorified it, 
 and will glorify it again." xii. 23. 28. Because the Lord 
 was glorified successively, therefore it is said, " I have both 
 glorified and will glorify again." In the same ; " After Judas 
 had gone out, Jesus said. Now is the Son of man glorified, 
 and God is glorified in Him. God will also glorify Him in 
 Himself, and will straightway glorify Him." xiii. 31, 32. 
 Again ; " Jesus said. Father, the hour is come, glorify thy 
 Son, that thy Son also may glorify Thee." xvii. 1. 5. And 
 in Luke ; " Ought not Christ to have suffered this, and to 
 enter into his glory?" xxiv. 26. These things are said 
 concerning his Human. The Lord said, " God is glorified in 
 Him, God will also glorify Him in Himself;" and also, 
 "Glorify thy Son, that thy Son may also glorify Thee. 
 The Lord said these things, because the union was recipro- 
 cal, of the Divine with the Human, and of the Human with 
 the Divine; wherefore He had also said, "I am in the Fa- 
 ther, and the Father in Me." John xiv. 10, 11. Also, 
 " All mine are thine, and all thine are mine." xvii. 10. 
 Thence the union was full. The case is similar with all 
 union ; unless it be reciprocal, it is not full, such as that of 
 the Lord with man, and of man with the Lord, will also be, 
 as He teaches in John ; " At that day ye shall know, that 
 ye are in Me, and I in you." xiv. 20. And elsewhere ; 
 " Abide in Me, and I in you ; he that abideth in Me, and I 
 in him, the same beareth much fruit." xv. 4, 5. 
 
 Since the Human of the Lord was glorified, that is, was 
 made Divine, therefore, after death. He rose again on the 
 third day, with his whole body ; which is not the case with 
 
CONCERNING THE LORD. 59 
 
 any man ; for man rises again only as to the spirit, but not 
 as to the body. That man might know, and no one doubt 
 but that the Lord rose again with the whole body, He not 
 only said it by the angels, who were in the sepulchre, but 
 also showed Himself in his human body before his disciples, 
 saying to them, when they believed that they saw a spirit, 
 " See my hands and my feet, that it is I myself; feel of Me and 
 see, for a spirit hath not flesh and bones, as ye see Me have. 
 And when He had said this, He showed them his hands 
 and his feet." Luke xxiv. 39, 40. John xx. 20. And 
 further ; " Jesus said to Thomas, Reach hither thy finger, 
 and see my hands ; and reach thy hand, and thrust it into 
 my side, and be not faithless but believing. Then said 
 Thomas, My Lord and my God." John xx. 27, 28. That 
 the Lord might more fully prove to them, that He was not 
 a spirit, but a man, He said to the disciples, "Have ye here 
 any food ? And they gave Him a piece of broiled fish, and 
 of a honey-comb, which He took and ate before them." 
 Luke xxiv. 41 — 43. Since his body now was not material, 
 but substantial and divine, therefore, He " came in to the 
 disciples while the doors were shut." John xx. 19. 26. And 
 after He had been seen " He became invisible." Luke xxiv. 
 31. The Lord being now such, was taken up and sat at 
 the right hand of God ; for it is said in Luke ; "It came to 
 pass when Jesus was blessing the disciples, He departed 
 from them and was carried up into heaven." xxii. 51. And 
 in Mark; " After He had spoken to them. He was received 
 up into heaven, and sat at the right hand of God." xvi. 19. 
 To sit at the right hand of God, signifies divine omnipo- 
 tence. 
 
 Since the Lord, with the Di\ane and Human united 
 in one, ascended into heaven, and sat at the right hand of 
 God, by which is signified divine omnipotence, it follows, 
 that his human substance or essence is as his divine. To 
 think otherwise, would be like thinking that his Divine 
 was taken up into heaven, and sat at the right hand of 
 God, and not the Human at the same time; which is con- 
 trary to the Scripture, and also contrary to the Christian doc- 
 trine, which is, That God and Man in Christ are as the soul 
 and. body ; to separate which, would be contrary to sound 
 reason. This union of the Father with the Son, or of the 
 Divine with the Human, is meant also in the following 
 passages : " I cam.e forth from the Father, and have come 
 into the world ; again, I leave the world, and go to the 
 6 
 
60 DOCTRINE OF THE NEW JERUSALEM, &C. 
 
 Father." John xvi. 28. " I go and come to Him who 
 sent Me." vii. 33. xvi. 5. 16. xvii. 11. 13. "If ye shall 
 see the Son of Man ascend up, where He was before ?" vi. 
 62. " No one hath ascended up to heaven, but He who 
 came down from heaven." iii. 13. Every man who is 
 saved, ascends into heaven, yet not of himself, but of the 
 Lord. Only the Lord ascended of himself. 
 36. VII. That thus God became Man, as in first princi- 
 ples, so ALSO IN THE LAST. That God is a Man, and that 
 every angel and spirit is a man from God, is shov^rn in seve- 
 ral places in the treatise concerning Heaven and Hell ; 
 and more fully in the treatises concerning Angelic Wisdom. 
 But God from the beginning was Man in first principles, 
 though not in the last ; but after He assumed the Human, in 
 the world. He also became a Man in the last. This follows 
 from what was proved above ; that the Lord united his 
 Human to his Divine, and thus made his Human also 
 Divine. It is from this, that the Lord is called the Begin- 
 ning and the End, the First and the Last, and the Alpha 
 and the Omega, as in the Revelation ; " I am Alpha and 
 Omega, the Beginning and the End, saith the Lord, who 
 is, and who was, and who is to come, the Almighty." i. 8. 
 11. John, when he saw the Son of Man in the midst of 
 the seven candlesticks, " fell at his feet as dead. But He 
 laid his right hand upon him, saying, I am the First and 
 the Last." i. 13. 17. ii. 8. xxi. 6. " Behold I come 
 quickly, that I may give to every one according to his work. 
 I am Alpha and Omega, the Beginning and the End, the 
 First and the Last." xxii. 12, 13. And in Isaiah; "Thus 
 saith Jehovah the King of Israel, and his Redeemer Je- 
 hovah of hosts ; I am the First and the Last." xliv. 6. 
 xlviii. 12. 
 
61 
 
 THAT THE LORD IS GOD HIMSELF, FROM WHOM, AND CONCERN- 
 L\G WHOM, THE WORD IS. 
 
 37. In the first article we began to demonstrate, that the 
 whole Sacred Scripture is concerning the Lord, and that 
 the Lord is the Word ; here it will be further demonstrated, 
 from the passages of the Word, where the Lord is called 
 Jehovah, the God of Israel and of Jacob, the Holy One of 
 Israel, Lord and God ; as also King, the Anointed of 
 Jehovah, and David. It is proper to state beforehand, that 
 it has been given me to read over all the Prophets, and the 
 Psalms of David, and to examine each verse, and see what 
 was treated of there ; and it was seen, that no other sub- 
 jects were treated of, but the church established and to be 
 established by the Lord, the coming of the Lord, his com- 
 bats, glorification, redemption, and salvation, and heaven, 
 from Him ; and at the same time their opposites. Because 
 all those are the works of the Lord, it was manifest, that 
 the whole Sacred Scripture is concerning the Lord, and 
 thence that the Lord is the Word. But this cannot be seen, 
 except by those who are in illustration from the Lord, and 
 who also know the spiritual sense of the Word. All the 
 angels of heaven are in this sense ; v.'herefore, when the 
 Word is read by man, they do not comprehend any other: 
 for spirits and angels are with nian continually; and be- 
 cause they are spiritual, they understand all things spiri- 
 tually, which man understands naturally. That the whole 
 Sacred Scripture is concerning the Lord, can be seen but 
 obscurely from those passages that are cited from the Word 
 above, in the first article, n. 1 — 6 ; and now from these, 
 which will be adduced concerning the Lord, that He is so 
 often called Lord and God ; from which, however, it may 
 evidently appear, that it was He who spoke by the prophets, 
 by whom it is every where said, Jehovah spoke, Jehovah saidj 
 and the saying of Jehovah. 
 
 That the Lord existed before his Coming into the 
 World, is manifest from these passages. John the Baptist 
 said, " That is He who is to come after me, who ivas before 
 me, the latchet of whose shoes I am not worthy to loose. 
 This is He of whom I said. He who cometh after me, is pre- 
 ferred before me, for He ivas before me." John i. 27. 30. 
 In the Revelation ; " They fell before the throne, on which 
 
62 DOCTRINE OF THE NEW JERUSALEM 
 
 was the Lord, saying, We give Thee thanks, Lord God 
 Almighty, who art, loho laast, and who art to come," xi. 16, 
 17. Also in Micah ; " Thou Bethlehem Ephratah, it is but 
 little that thou art among the thousands of Judah ; out of 
 thee shall come forth one, who is to be Ruler in Israel, 
 whose goings forth have been from old^ from the days of 
 eternity." v. 2. Also from the words of the Lord in the 
 Evangelists ; that He Avas before Abraham ; that He had 
 glory with the Father before the foundation of the world ; 
 that He came forth from the Father ; and that the Word 
 was from the beginning with God, and that God was the 
 Word, and that this became flesh. That the Lord is called 
 Jehovah, the God of Israel and of Jacob, the Holy One of 
 Israel, God, and Lord; also King, the Anointed of Jeho- 
 vah, and David, may be evident from what follows. 
 
 38. I. That the Lord is called Jehovah, is manifest 
 from these passages ; " Thus saith Jehovah thy Creator, 
 Jacob, and thy Former, O Israel ; fear not, for I have re- 
 deemed thee. I am Jehovah, thy God, the Holy One of 
 Israel, thy Savior." Isaiah xliii. 1. 3. " I am Jehovah 
 your Holy One, the Creator of Israel, your King." 15. 
 "That all flesh may know that I Jehovah am thy Savior, 
 and thy Redeemer, the Mighty One of Jacob." xlix. 26. 
 " That thou mayst know that I Jehovah am thy Savior and 
 
 my JEtEUEKlYiiiitj iiic iTxigiiiy one Ul jucou. ja. j.u. uii- 
 
 HOVAH thy Former from the womb." xlix. 5. "Jeho- 
 vah my Rock and my Redeemer." Psalm xix. 14. " Thus 
 saith Jehovah thy Maker and Former from the womb. 
 Thus said Jehovah the King of Israel, and his Redeemer 
 Jehovah of hosts." Isaiah xliv. 2. 6. " As for our Re- 
 deemer, Jehovah of hosts is his name, the Holy One of 
 Israel." xlvii. 4. "With everlasting kindness will I have 
 mercy on thee, saith Jehovah thy Redeemer." Isaiah liv. 
 8. " Their Redeemer is strong, Jehovah of hosts is 
 HIS name." Jeremiah 1. 34. "Jehovah is my rock, m^' 
 fortress, the horn of my salvation, my Savior." 2 Samuel 
 xxii. 3. " Thus saith Jehovah your Redeemer, the Holy 
 One of Israel." Isaiah xliii. 14. xlviii. 17. "Thus 
 saith Jehovah the Redeemer of Israel, his Holy One, kings 
 shall see." xlix. 7. " I am Jehovah, and besides Me there 
 is no Savior." xliii. 11. " Am not I Jehovah, and there is 
 none else beside Me, and there is no Savior beside Me ; 
 look unto Me, that ye may be saved, all ye ends of the 
 earth." xlv. 21, 22. " I am Jehovah thy God, and there is 
 
CONCERNING THE LORD. 63 
 
 no Savior beside Me." Hosea xiii. 4. " Thou hast re- 
 DEEBiED me, O Jehovah, God of truth," Psahn xxxi. 5, 
 " Let Israel hope in Jehovah, for with Jehovah there is 
 mercy, and with Him is plenteous redemption; He shall 
 REDEEM Israel from all his iniquities." cxxx. 7, 8* "Je- 
 hovah OF HOSTS is his name, and thy Redeemer, the Holy 
 One of Israel, the God of the whole earth shall He be 
 called." Isaiah liv. 5. In these passages, Jehovah is 
 called Redeemer and Savior ; and because the Lord alone 
 is the Redeemer and Savior, it is He that is meant by Je- 
 hovah. That the Lord is Jehovah, that is, that Jehovah is 
 the Lord, is manifest also from the following passages; 
 " There shall come forth a Rod out of the stem of Jesse, 
 and a Branch shall grow out of his roots, and the Spirit 
 OF Jehovah shall rest upon Him." Isaiah xi. 1, 2, "And 
 it shall be said in that day, Lo, this is our God, we 
 have waited for Him, that He may save us ; this is Jehovah, 
 we have waited for Him, let us be glad and rejoice in his 
 salvation." xxv. 9. " The voice of one crying in the wil- 
 derness, Prepare ye a way for Jehovah, make straight in. 
 the desert a highway for our God. — For the glory of Jeho- 
 vah shall be revealed, and all flesh shall see it together. 
 Behold, the Lord Jehovih cometh with a strong hand, 
 and his arm shall rule for Him." Isaiah xl. 3. 5. 10. "I 
 Jehovah will give Thee for a covenant to the people, for a 
 light of the Gentiles. I am Jehovah, this is my name, and 
 my glorij imll I not give to another.'''' xlii. 6. 8. " Behold 
 the days, when I sliall raise up to David a righteous Branch, 
 who shall reign as King and prosper, and shall do judg- 
 ment and justice in the earth ; and this is his name, which 
 they shall call Him, Jehovah our Righteousness." Jere- 
 miah xxiii. 5, 6. xxxiii. 15, 16. " Thou Bethlehem Ephra- 
 tah, out of thee shall come forth to Me one, who is to be 
 Ruler in Israel ; He shall stand and feed in the strength 
 OF Jehovah." Micah v. 1. 3. " Unto us a Child is born, 
 unto us a Son is given, on whose shoulder shall be the 
 government ; and his name shall be called God, Hero, the 
 Father of eternity ; of the increase of his government 
 there shall be no end, upon the throne of David, to order 
 and to establish it in judgment and justice, from henceforth 
 even for ever." Isaiah ix. 6, 7. " Jehovah shall go forth 
 and fight against the nations ; and his feet shall stand upon 
 the mount of Olives which is before the face of Jerusalem." 
 Zech. xiii. 3, 4. " Lift up your heads, ye gates, and be ye 
 6# 
 
64 DOCTRINE OF THE NEW JERUSALEM 
 
 lifted up, ye everlasting doors, that the King of glory may 
 come in. Who is this King of glory ? Jehovah strong 
 and mighty, Jehovah mighty in battle." Psalm xxiv. 7 — 10. 
 *' In that day Jehovah of hosts shall be for a crown of 
 glory and for a diadem of beauty to the residue of his 
 people." Isaiah xxviii. 5. " I will send you Elijah the 
 prophet, before the great day of Jehovah." Malachi iv. 5; 
 besides other passages, where it is said, the day of Jeho- 
 vah is great and near, as Ezekiel xxx. 3. Joel ii. 11. 
 Amos v. 18. 20. Zeph. i. 14, 15. 18. 
 
 39. II. That the Lord is called the God of Israel, 
 AND THE God of Jacob, is manifest from these passages. 
 "Moses took the blood, and sprinkled it on the people, and 
 said. Behold the blood of the covenant which Jehovah hath 
 made with you. And they saw the God of Israel, and 
 there was under his feet, as it were, a paved work of sap- 
 phire stone, and as it were the substance of heaven." Exo- 
 dus xxiv. 8 — 10. " The multitudes wondered when they 
 saw the dumb speaking, the lame v/alking, and the blind 
 seeing ; and they glorified the God gf Israel." Matthew 
 XV. 8. " Blessed be the Lord God of Israel, for He hath 
 visited and redeemed his people, and hath raised up a horn 
 of salvation for us, in the house of David." Luke i. 68, 
 69. " I will give Thee the treasures of darkness, and 
 hidden riches of secret places, that Thou mayst know, that 
 I Jehovah, who call Thee by name, am the God of Israel." 
 Isaiah xlv. 3, " The house of Jacob, who sv/ear by the 
 name of Jehovah, and of the God of Israel : for they call 
 themselves of the holy city, and stay themselves upon the 
 God of Israel, Jehovah of hosts is his name." xlviii. 1, 2. 
 "Jacob shall see his children, in the midst of him they shall 
 sanctify my name, and they shall sanctify the Holy One of 
 Jacob, and fear the God of Israel." xxix. 23. "In the 
 last days— many people shall go and say. Come ye, and let 
 us go up to the mountain of Jehovah, to the house of the 
 God of Jaggs, who will teach us cGncerning his ways, that 
 Vv^e may walk in his paths." ii. 3. Micah iv. 2. " That 
 &11 flesh may know, that I Jehovah am thy Savior, and thy 
 Redeemer the Mighty One of Jacob." Isaiah xlix. 26. 
 ^' I Jehovah am thy Savior, and thy Redeemer the Mighty 
 One of Jacob." Ix. 16. " Tremble thou earth, at the 
 presence of Jehovah, at the presence of the God of Jacob." 
 Psalm cxiv. 7. " David swore to Jehovah, and vowed to 
 THE Mighty God of Jacob ; surely I will not enter into the 
 
CONCERNING THE LORD. 65 
 
 tabernacle of my house, until I find out a place for Jehovah, 
 a habitation for the Mighty God of Jacob. We heard of 
 Him in Ephratah (Bethlehem.)" cxxxii. 2, 3. 5, 6. " Bles- 
 sed be THE God of Israel, the whole earth shall be filled 
 with his glory." Ixxii. 18, 19. Besides other passages, 
 where the Lord is called the God of Israel, Redeemer 
 and Savior, as Luke i. 47. Isaiah xlv. 15. liv. 5. Psalm 
 Ixxviii. 35. And in many other places, where He is only 
 called the God of Israel, as Isaiah xvii. 6. xxi. 10. 17. 
 xxiv. 15. xxix. 23. Jer. vii. 3. ix. 15. xi. 3. xiii. 12. 
 xvi. 9. xix. 3. 15. xxiii. 2. xxiv. 5. xxv. 15. 27. xxix. 
 4. 8. 21. 25. xxx. 2. xxxi. 23. xxxii. 14, 15. 36. xxxiii. 
 4. xxxiv. 2. 13. XXXV. 13. 17 — 19. xxxvii. 7. xxxviii. 
 17. xxxix. 16. xlii. 9. 15. 18. xliii. 10. xliv. 2. 7. 11. 
 25. xlviii. 1. 1. 18. li. 33. Ezek. viii. 4. ix. 3. x. 
 19, 20. xliii. 2. xliv. 2. Zeph. ii. 9. Psalm xli. 13. 
 lix. 5. Ixiii. 8. 
 
 40. III. That the Lord is called the Holy One of 
 Israel, is m.anifest from these. " The angel said to Mary, 
 The Holy Thing that shall be bom of thee, shall be called 
 the Son of God." Luke i. 45. " I was seeing in visions, 
 and lo, a watcher, and a Holy One came down from hea- 
 ven." Daniel iv. 13. " God came from Teman, and the 
 Holy One from mount Paran." Hab. iii. 3. " I am Jeho- 
 vah your Holy One, the Creator af Israel, your King." 
 Isaiah xliii. 15. " Thus saith Jehovah, the Redeemer of 
 Israel, his Holy One." xlix. 7. " I am Jehovah thy God, 
 the Holy One of Israel, thy Savior." xliii. 3. " As for 
 our Redeemer, Jehovah of hosts is his name, the Holy One 
 OF Israel." xlvii. 4. " Thus saith Jehovah your Redeem- 
 er, THE Holy One of Israel." xliii. 14. xlviii. 17. " Je- 
 hovah of hosts is his name, and thy Redeemer the Holy 
 One of Israel." liv. 5. "They tempted God, and Kmited 
 THE Holy One of Israel." Psalin Ixxviii. 41. " They have 
 forsaken Jehovah, and provoked the Holy One of Israel." 
 Isaiah i. 4. " They say, Cause the Holy One of Israel 
 to cease from before us; therefore thus saith the Holy One 
 OF Israel." xxx. 11, 12. "They say. Let Him hasten his 
 work, that we may see it, and let the counsel of the Holy 
 One of Israel draw nigh and come." v. 19. " In that day 
 they shall stay upon Jehovah, the Holy One of Israel, in 
 truth." x. 20. " Cry out, and shout, thou inhabitant of 
 Zion, for great is the Holy One of Israel in the midst of 
 thee." xii. 6. "Thus saith Jehovah, the God of Israel In 
 
66 DOCTRINE OF THE NEW JERUSALEM 
 
 that day shall a man look to his Maker, and his eyes shall 
 have respect to the Holy One of Israel." xvii. 6, 7. 
 " The meek also shall increase their joy in Jehovah, and 
 the poor amon^ men shall rejoice in the Holy One of 
 Israel." xxix. 9. xli. 26. " Nations shall run unto thee, 
 on account of Jehovah thy God, and on account of the 
 Holy One of Israel." Iv. 5. " The isles shall wait for 
 Me, to bring thy sons from far, to the name of Jehovah thy 
 God, and to the Holy One of Israel." Ix. 9. " Babylon 
 hath been proud against Jehovah, against the Holy One 
 OF Israel." Jer. 1. 29; besides many other passages. By 
 th: Holy one of Israel is meant the Lord as to the Divine 
 Human; for the angel Gabriel said to Mary, "The Holy 
 TiiiNG that shall be born of thee, shall be called the Son of 
 God." Luke i. 35. That Jehovah, and the Holy One of 
 Israel are one, although they are distinctly named, is also 
 evident from the places here cited, in which it is said, that 
 Jehovah is the Holy One of Israel. 
 
 41. IV. That the Lord is called Lord and God, is 
 manifest from so many passages, that if quoted, they would 
 fill pages; these few may suffice. In John; "When 
 Thomas, by the command of the Lord, had seen his hands 
 and touched his side, he said, My Lord and my God." xx. 
 27, 28. In David ; " They remembered that God was their 
 Rock, and the high God their Redeemer." Psalm Ixxviii. 
 35. In Isaiah; "Jehovah of hosts is his name, and thy 
 Redeemer, the Holy One of Israel, the God of the whole 
 earth shall He be called." liv. 5. This also is manifest 
 from the fact, that they worshipped Him, and fell down on 
 their faces before Him. Matthew ix. IS. xiv. 33. xv. 25 
 xxviii. 9. Mark i. 40. v. 22. vii. 25. x. 17. Luke xvii. 
 15, 16. And in David; "We heard of Him at Ephratah — 
 let us go into his tabernacles, let us bow down at his fool- 
 Stool.^^ Psalm cxxxii, 15, 16. Also the Lord is worshipped 
 in heaven, as it is said in Revelation ; " I Avas in the spirit, 
 and lo, a throne was set in heaven, and on the throne one 
 sat that was like a jasper and a sardine stone ; and a rain- 
 bow around the throne in sight like to an emerald. And 
 the four and twenty elders fell down before Him who sat 
 on the throne, and ivorshipped Him that liveth for ever and 
 ever, and cast their crowns before the throne.'''' iv. 2, 3. 10, 
 And in another place ; "I saw in the right hand of Him that 
 sat on the throne, a book written within, and on the back side, 
 sealed with seven seals, and no one could open it. Then 
 
CONCERNING THE LORD. 67 
 
 one of the elders said, Behold, the Lion of the tribe of 
 Judah, the Root of David, hath prevailed to open the book, 
 and to loose its seven seals. And I saw in the midst of 
 the throne, a Lamb standing ; He came and took the book ; 
 a7id they fell doivn before the Lamb, and ivor shipped Him 
 that liveth for ever and ever.''"' v. 1. 5 — 8. 14. 
 
 42. V. That the Lord is called King and the Anointed, 
 is because He was the Messiah or Christ, and Messiah or 
 Christ signifies King and Anointed. Thence it is, that the 
 Lord is also meant in the Word by king, and also by David, 
 who was king over Judah and over Israel. That the Lord 
 is called King, and the Anointed of Jehovah, is evident from 
 many passages of the Word ; therefore it is said in the 
 Revelation, "The Lamb shall overcome them, for he is 
 Lord of lords, and King of kings." xvii. 14. And in 
 another place ; " And He that sat on the white horse had 
 on his vesture a name written. King of kings, and Lord 
 OF lords." xix. 16. It is from the Lord's being called a 
 King, that heaven and the church are called his kingdom, 
 and that his coming into the world is called the gospel of 
 the kingdom. That heaven and the church are called his 
 kingdom, may be seen in Matthew xii. 28. xvi. 28. Mark 
 i. 14, 15. ix. 1. XV. 43. Luke i. 33. iv. 43. viii. 1. 10. 
 ix. 2. 11. 60. X. 11. xix. 11. xxi. 31. xxii. 18. xxiii. 51. 
 And in Daniel; "God will set up a ^m^c/om, which will 
 not perish for ages ; it will break up and consume all other 
 kingdoms, but it will stand for ages." ii. 44. In the same ; 
 " I was seeing in the visions of the night, and lo, with the 
 clouds of the heavens, as it were, the Son of Man was 
 coming. And to Him was given dominion and glory and 
 a kingdom, and all people, nations and tongues, shall wor- 
 ship Him. His dominion is the dominion of an age, and 
 his kingdom one which will not perish." vii. 13, 14. 27. 
 That his coming is colled the gospel of the kingdom, may 
 be seen in Matthew iv. 23. ix. 35. xxiv. 14. 
 
 43. VI. That the Lord is called David, is manifest 
 from these passages. " In that day they shall serve Je- 
 hovah their God, and David their King, whom I will raise 
 up to them." Jer. xxx. 9. " Then the children of Israel 
 shall return and seek Jehovah their God, and David their 
 King, and shall come with fear to Jehovah, and to his 
 goodness in the latter days." Hosea iii. 5. "And I will 
 set up one Shepherd over them, and He shall feed them, 
 even my serA-ant David ; He shall feed them, and He shall 
 
68 DOCTRINE OF THE NEW JERUSALEM, &C. 
 
 be their Shepherd : and I Jehovah will be their God, and 
 David a Prince in the midst of them." Ezek. xxiv. 23,24. 
 " That they may be my people, and I may be their God ; 
 David my servant shall be King over them; that they all 
 may have one Shepherd ; then they shall dwell in the land, 
 they and their children and their children's children far ever; 
 and David shall be their Prince for ever ; and I will make 
 a covenant of peace with them, it shall be an everlasting 
 covenant with them." xxvii. 23 — 26. " I will make an 
 everlasting covenant with you, even the sure mercies of Da- 
 vid. Behold I have given Him for a witness to the people, 
 a Prince and Lawgiver to the nations." Isaiah Iv. 3, 4. 
 " In that day I will raise up the tabernacle of David that is 
 fallen, and close up its breaches, and I will repair its ruins, 
 and build it as in the days of old." Amos ix. 11. "The 
 house of David shall be as God, as the angel of Jehovah 
 before them." Zech. xii. 8. " In that day there shall be a 
 fountain open to the house of David.''' iii. 1. 
 
 44. He who knows that the Lord is meant by David, may 
 know why David, in his Psalms, wrote so often concerning 
 the Lord, when concerning himself, as in Psalm Ixxxix. 
 where are these words ; " I have made a covenant with my 
 Chosen, I have sworn to David my Servant ; thy seed will 
 I establish for eter, and build up thy thrane to generation 
 and generation ; and the heavens shall praise thy wonders, 
 also thy truth in the congregation of the saints. Thou 
 didst speak in vision to thy Holy One, and saidst, I have 
 laid help upon one that is mighty, I have exalted one cho- 
 sen out of the people : I have found David my Servant, 
 with my holy oil have I anointed Him ; with Him my hand 
 shall be established : mine arm also shall strengthen Him : 
 My truth and my mercy shall be with Him, and in my name 
 shall his horn be exalted. I will set his hand in the sea, 
 and his right hand in the rivers. He shall cry unto Me, 
 Thou art m}'- Father, my God, and the Rock of my salvation: 
 also I will make Him my first-born, higher than the kings 
 of the earth. My covenant shall stand fast with Him. 
 His seed also I will make to endure for ever; and his throne 
 as the days of heaven. Once have I sworn by my holiness, 
 that I will not lie unto David. His seed shall be for ever, 
 and his throne as the sun before Me : it shall be established 
 for ever as the moon, and as a faithful witness in heaven." 
 3—5. 19—21. 24—29. 35—37 ; so also in other Psalms» 
 as xlv. 2 — 17. cxxii. 4, 5. cxxxii. 8 — 18. 
 
69 
 
 THAT GOD IS ONE, AND THAT THE LORD IS THAT GOD. 
 
 45. From the numerous passages adduced from the 
 Word, in the preceding article, it may be evident, that the 
 Lord is called Jehovah, the God of Israel and of Jacob, the 
 Holy One of Israel, the Lord and God, as also King, the 
 Anointed, and David ; from which it may be seen, but as 
 yet as through a glass, that the Lord is God himself, from 
 whom and concerning whom the Word is. It is, however, 
 known in all the world, that God is one ; nor does any man, 
 who has sound reason, deny it : it remains, therefore, now to 
 confirm it from the Word, and moreover, that the Lord is 
 that God. 
 
 I. That God is one, is confirmed by these passages of 
 the Word ; "Jesus said. The first of all the commandments 
 is, Hear, O Israel, the Lord our God is one Lord; and 
 thou shalt love the Lord thy God, with all thy heart, and 
 with all thy soul." Mark xii. 29, 30. " Hear, O Israel, 
 Jehovah our God is one Jehovah ; and thou shalt love 
 Jehovah thy God with all thy heart, and with all thy soul." 
 Deut. vi. 4, 5. " One came to Jesus and said. Good master, . 
 what good shall I do, that I may have eternal life ? Jesus 
 said to him. Why callest thou Me good ; 7io one is good but 
 THE ONE God." Matthew xix. 16, 17. " That all the king- 
 doms of the earth may know, that Thou art Jehovah, 
 Thou alone." Isaiah xxxvii. 20. " I am Jehovah, and 
 
 THERE IS none ELSE ; THERE IS NO GoD BESIDE Me. 
 
 That they may know from the rising of the sun, and 
 from its setting, that there is no God beside Me ; I am 
 Jehovah, and there is none else." xlv. 5, 6. " O Je- 
 hovah of hosts, God of Israel, who dwellest between the 
 cherubim, Thou art God, Thou alone, over all the king- 
 doms of the earth." xxxvii. 16. " Is there a God beside 
 Me, and a Rock? I know not any." xliv. 8. " Who is 
 God except Jehovah, and who is a Rock but our God." 
 Psalm xviii. 31. 
 
 II. That the Lord is that God, is confirmed by these 
 passages of the Word. " Surely God is in thee, and 
 there is none besides, no God. Verily Thou art a God 
 that hidest Thyself, O God of Israel, the Savior." 
 Isaiah xlv. 14, 15. " Am not I Jehovah, and there is no 
 God else beside Me, a just God and a Savior, there is 
 
70 DOCTRINE OF THE NEW JERUSALEM, &C. 
 
 NONE BESIDE Me. Look untO Me, THAT YE MAY BE SAVED, 
 
 all the ends of the earth ; because I am God, and there is 
 NONE ELSE." xlv. 21, 22. " I am Jehovah, and beside 
 Me there is no Savior." xliii. 11. "I am Jehovah thy 
 God, and thou shalt acknowledge no God but Me ; and 
 THERE IS NO Savior BESIDE Me." Hosea xiii. 4. " Thus 
 saith Jehovah, the King of Israel, and his Redeemer, Jeho- 
 vah of hosts; I am the First and I am the Last, and beside 
 Me THERE IS NO GoD." Isaiah xliv. 6. " Jehovah of hosts 
 is his name, and thy Redeemer the Holy one of Israel, the 
 God of the whole earth shall He be called." liv. 5. "In 
 that day, Jehovah shall be King over all the earth ; and in 
 that day Jehovah shall be one and his name one." 
 Zech. xiv. 9. Because the Lord alone is the Savior and 
 Redeemer, and because it is said, that Jehovah is the Savior 
 and Redeemer, and that there is none beside Him, it fol- 
 lows that the One God is no other than the Lord. 
 
71 
 
 THAT THE HOLY SPHIIT IS THE DIVINE PROCEEDING FROM THE 
 LORD, AND THAT IT IS THE LORD HllMSELF. 
 
 46. Jesus says in Matthew; "All power is given to Me 
 in heaven and in earth; go ye, therefore, and make disci- 
 ples of all nations, baptizing them into the name of the 
 Father, and of the Son, and of the Holy Spirit ; teaching 
 them to observe all things whatsoever I have commanded 
 you; and lo, I am with you all the days, even to the consum- 
 mation of the age." xxviii. 18 — 20. It has already been 
 shown, that the Divine which is called the Father, and the 
 Divine which is called the Son, in the Lord are one ; it 
 shall, therefore, now be shown, that the Holy Spirit is the 
 same with the Lord. That the Lord said that they should 
 baptize into the name of the Father, of the Son, and of the 
 Holy Spirit, is, because there is a trine or trinity in the 
 Lord ; for there is the Divine which is called the Father, 
 there is the Divine Human which is called the Son, and 
 the Divine Proceeding, which is called the Holy Spirit. 
 The Divine called the Father, and the Divine called the 
 Son, is the Divine from which [all things are;] and th6 
 Divine Proceeding called the Holy Spirit, is the Divine by 
 which [all things are.] That there is no other Divine that 
 proceeds from the Lord, than the Divine which is Himself, 
 may be seen in the works concerning Divine Love and 
 Wisdom, and Divine Providence ; for it is a subject of 
 deeper investigation. That there is a trine in the Lord, 
 may be illustrated by comparison with an angel ; he has 
 a soul and a body, and also a proceeding sphere ; what 
 proceeds from him, is himself out of him. Concerning 
 this proceeding rphere it has been given me to know many 
 things; but this is not the place to relate them. Every 
 man who looks to God, is first instructed by angels after 
 death, that the Holy Spirit is not a person separate from the 
 Lord ; and that to go forth, and to proceed, are nothing 
 else, than to enlighten and to teach by the presence, which 
 is according to the reception of the Lord ; whence most of 
 them after death divest themselves of the idea conceived in 
 the world concerning the Holy Spirit, and receive the idea, 
 that it is the presence of the Lord with man by angels and 
 spirits, from which and according to which man is enlight- 
 ened and taught. Besides, it is customary in the Word to 
 7 
 
72 DOCTRINE OF THE NEW JERUSALEM 
 
 name two Divines [persons, as it were,] and sometnnes three, 
 which yet are one, as Jehovah and God, Jehovah and the 
 Holy One of Israel, Jehovah and the Mighty One of Jacob, 
 also God and the Lamb ; but because these are one, it is 
 also said in other places, Jehovah alone is God, Jehovah 
 only is holy, and He is the Holy One of Israel, and there is 
 none besides Him. Also the word Lamb is sometimes used 
 for God, and the word God for Lamb ; the latter in the 
 Revelation, the former in the Prophets. That it is the Lord 
 alone, who is meant by the Father, Son, and Holy Spirit, 
 Matthew xxviii. 19, is manifest from what precedes and fol- 
 lows there. In the preceding verse the Lord says, " All 
 power is given to Me in heaven and in earth ;" and in the 
 following verse, " Lo, I am with you all the days, even to 
 the consummation of the age." Thus concerning Himself 
 alone. Wherefore He said that, in order that they might 
 know that there is a trinity in Him. 
 
 That it may be known, that the Holy Spirit is not ano- 
 ther Divine [person] than the Lord himself, it shall be 
 shown what is meant in the Word by spirit. By spirit is 
 meant, I. The life of man in general. 11. Because the 
 life of man is various, according to his state, therefore by 
 spirit is meant the various affections of life with man. 
 III. Also the life of the regenerate, which is called spiritual 
 life. IV. But where the word spirit is used concerning 
 the Lord, his divine life is meant, thus the Lord himself. 
 V. Specifically the life of his vvisdom, which is called 
 divine truth. VI. That Jehovah himself, that is, the Lord, 
 spoke the Word by the prophets. 
 
 47. I. That by the Spirit is meant the Life of Man, 
 is evident from common discourse, as that a man is said to 
 give up the ghost, or spirit, when he dies. Wherefore by 
 spirit, in this sense, is meant the life of respiration : the 
 word spirit also is derived from a word which means to 
 breathe. Thence also it is, that in the Hebrew language, 
 one word means spirit, breath and iviiid. There are two foun- 
 tains of life with man ; one is the motion of the heart, and 
 the other is the respiration of the lungs ; the life from the 
 respiration of the lungs is what is properly meant by spirit^ 
 and also by soul. That this acts in unity with the thought 
 of man from the understanding, but that the life from the 
 motion of the heart, acts in unity with the love of the will 
 of man, will be seen in its proper place. That the life of 
 man is meant by spirit in the Word, is evident from these 
 
CONCERNING THE LORD. 73 
 
 passages. " Thou takest away their spirit, [breath,] they 
 die and return to the dust." Psalm civ. 29. " He 
 remembered that they were flesh, a spirit [wind] that 
 passeth away and cometh not again." Ixxviii. 39. " His 
 spirit [breath] goeth forth, he returneth to his earth." cxlvi. 
 
 4. Hezekiah lamented that the life of his spirit should go 
 out. Isaiah xxxviii. 16. " The spirit of Jacob revived." 
 Gen. xlv. 28. " A molten image is falsehood, neither is 
 there spirit in it." Jer. xli. 17. " Thus saith the Lord 
 Jehovih to the dry bones, I will cause spirit to enter into 
 you, that ye may live. Come from the four winds, O spirit^ 
 [breath,] aiid breathe into these slain, that they may live; 
 and sjnrit came into them, and they lived." Ezek. xxxvii. 
 
 5, 6. 9, 10. " Jesus took the maiden by the hand, and her 
 spirit came again, and she arose straightway." Luke viii. 
 54, 55. 
 
 48. 11. Because the Life of Man is various according 
 TO his State, that therefore by Spirit is meant the 
 various Affection of Life with Man; as, 1. The life 
 of wisdom. " Bezaleel was filled with the spirit of wisdom^ 
 and intelligence, and knowledge." Exodus xxxi. 3. "Thou 
 shalt speak to all that are wise in heart, whom I have filled 
 with the spirit of wisdom.'''' xxviii. 3. " Joshua was full of 
 the spirit of ivisdom.^^ Deut. xxxiv. 9. It is said concern- 
 ing Daniel, " that an excellent spirit, and understanding, and 
 knowledge were in him." Daniel v. 2. 9. " Those also 
 who erred in spirit shall come to understanding." Isaiah 
 xxix. 24. 2. An excitement of life. " Jehovah hath ex- 
 cited the spirit of the kings of Media." Jeremiah li. 11. 
 " Jehovah excited the spirit of Zerubbabel, and the sjnrit of 
 all the remnant of the people." Haggai i. 14. " I give a 
 spirit to the king of Assyria, that he may hear a rumor, 
 and return to his own land." Isaiah xxxvii. 7. "Jehovah 
 hardened the spirit of Sihon the king." Deut. ii. 30. 
 " That which cometh upon ijour spirit shall never come to 
 pass." Ezekiel xx. 32. 3. Liberty of life. " The four 
 animals, which were cherubs, seen by the prophet, went 
 whithersoever the spirit was for going. 4. Life in fear, 
 pain, and anger. " Every heart shall melt, and all hands 
 shall be feeble, and every spirit shall faint." Ezek. xxi. 7. 
 " Therefore is my spirit overivhelmed within me, my heart 
 within me is desolate." Psalm cxliii. 4. cxlvi. 4. "My 
 spirit faileth.''^ cxliii. 7. " I Daniel was grieved in my 
 spirit." Daniel vii. 15. " The spirit of Pharaoh was 
 
74 DOCTRINE OF THE NEW JERUSALEM 
 
 trouhled.^^ Gen. xli. 8. Nebuchadnezzar said, " ikfy 5pm7 
 was troubled.'^ Daniel ii. 3. "I went sad in the heat of 
 my spirit. ^^ Ezek. iii. 14. 5. A life of various evil affec- 
 tions. " Blessed is the man, in whose spirit is no guile.'''' 
 Psalm xxxii. 2. "Jehovah hath mingled a perverse spirit in 
 the midst thereof." Isaiah xix. 14. " Wo to the foolish pro- 
 phets who go after their own spirit." Ezek. xiii. 14. "The 
 prophet is a fool, the spiritual man is mad." Hosea ix. 7. 
 " Take heed to your spirit, that ye deal not treacherously." 
 Malachi ii. 16. " The spirit of whoredorns hath seduced 
 them." Hosea iv. 12. " The spirit of ivhoredoms is in 
 the midst of them." v. 4. " If the spirit of jealousy come 
 upon him." Numbers v. 14. " A man who wandereth in 
 spirit and uttereth falsehood." Micah ii. 11. "A genera- 
 tion ivhose spirit vjas not steadfast ivith God." Psalm 
 Ixxviii. S. " Jehovah hath poured out upon you the spirit 
 of deep sleep." Isaiah xxix. 10. " Ye conceive chaff, ye 
 bring forth stubble ; as to your spirit, fire shall devour you." 
 Isaiah xxxiii. 11. 6. Infernal life. "I will cause the 
 unclean spirit to pass out of the land." Zech. xiii. 2. 
 "When a7i unclean spirit goQ\h out of a man, he walketh 
 through dry places ; — and afterwards taketh seven other 
 spirits more iviched than himself, and they enter in and 
 dwell there." Matthew xii. 43 — 45. " Babylon is become the 
 hold of every foul spirit." Revelation xviii. 2. 7. Be- 
 sides the infernal spirits themselves, hy whom men are 
 troubled. Matthew viii. 16. x. 1. xii. 43—45. Mark i. 23 
 —29. ix. 17—29. Luke iv. 83. 36. vi. 17, 18. vii. 21. 
 viii. 2. 29. ix. 39. 42. ^^. xi. 24—26. xiii. 11. Rev. 
 xvi. 13, 14. viii. 2. 
 
 49. III. That by Spirit is meant the Life of the 
 Regenerate, which is called Spiritual Life. "Jesus 
 said. Unless a man be born of water, and of the spirit, he 
 cannot enter into the kingdom of God." John iii. 5. "Anew 
 heart will I give you, and a 7ieiv spirit. And I will put my 
 spirit within you, and cause you to walk in my statutes." 
 Ezek. xxxvi. 26, 27. " I will give them one heart, and put 
 a new spirit within you." xi. 19. " Create in me a clean 
 heart, O God, and renew a right spirit within me. Re- 
 store unto me the joy of thy salvation, and uphold me with 
 X\iY free spirit." Psalm Ii. 10. 12. "Make to yourselves 
 a new heart and a new spirit ; why will ye die, O house of 
 Israel?" Ezek. xviii. 31. " Thou sendest forth thy spirit, 
 they are created, and thou renewest the face of the earth." 
 
CONCERNING THE LORD. 75 
 
 Psalm civ. 30. " The hour cometh, and now is, when the 
 true worshippers shall worship the Father in spirit and 
 in truth." John iv. 23. "Jehovah God giveth breath to 
 the people, and spirit to those who walk in the earth." 
 Isaiah xlii. 5. " Jehovah formeth the spirit of man within 
 him." Zech. xii. 1. " With my soul have I desired Thee 
 in the night, yea with my spirit within me will I seek Thee 
 early." Isaiah xxvi. 9. " In that day shall Jehovah be for 
 a spirit of judgment to him that sitteth in judgment." 
 xxxviii. 6. " My spii-it hath rejoiced in God my Savior." 
 Luke i. 47. " They have quieted Tny spirit in the north 
 country." Zech. vi. 8. " Into thy hand I commend my 
 spirit ; Thou hast redeemed me." Psalm xxxi. 5. " Did 
 not He make one, yet had He the residue of the spirit.^'' 
 Malachi ii. 1-5. " And after three days and a half, the spirit 
 of life from God entered into the two witnesses slain by the 
 beast." Rev. xi. II. " He that formeth the mountains, and 
 created the spirit, is Jehovah." Amos iv. 13. " And they 
 fell upon their faces, and said, O God, the God of the 
 5pm"^5 of all flesh." Numb. xvi. 22. " Take thee Joshua, 
 the son Nun, a man in whom is the spirit^ xxvii. 18. 
 " And I will pour upon the house of David, and upon the 
 inhabitants of Jerusalem, the spirit of graced Zech. xii. 
 10. " Until He pour the spirit upon us from 07i high." 
 Isaiah xxxii. 15. " I will pour water upon him that is 
 thirsty, and floods upon the dry ground ; / will pour my 
 spirit upon thy seed." xii v. 3. " I wall pour out my spirit 
 upon all flesh ; also upon the servants and upon the hand- 
 maids, in those days, loill I pmir out my spirit." Joel ii. 
 28, 29. By pouring out the spirit is meant to regenerate -, 
 likewise by giving a new heart and a new spirit. 
 
 That by Spirit, is meant spiritual life communicated to 
 those who are in humiliation. " I dwell in the contrite and 
 humhle spirit, to revive the spirit of the humble, and to 
 revive the heart of the contrite." Isaiah Ivii. 15. "The 
 sacrifices of God are a broken spirit ; a broken and a con- 
 trite heart God doth not despise." Psalm Ii. 17. " He 
 will give the oil of joy for mourning, the garment of praise 
 for the spirit of heaviness." Isaiah Ixiii. 3. " The Lard 
 hath called thee as a woman forsaken, and grieved in 
 spirit." liv. 6. "Blessed are the poor in spirit, for theirs is 
 the kingdom of the heavens." Matthew v. 3. 
 
 50. IV. That where the word Spirit is used con- 
 cerning THE Lord, his divine Life is meant, thus the 
 
76 DOCTRINE OF THE NEW JERUSALEM 
 
 Lord Himself, is evident from these passages. " He whom 
 God hath sent, speaketh the words of God, for God giveth 
 not the Spirit by measure unto Him. The Father loveth 
 the Son, and hath given all things into his hand." John 
 iii. 34, 35. " There shall come forth a Rod out of the 
 stem of Jesse, and the Spirit of Jehovah shall rest upon 
 Him, the Spirit of loisdom and understanding, the Spirit 
 of counsel and might." Isaiah xi. 12. " I have put ony 
 Spirit upon Him, He shall bring forth judgment to the 
 nations." xlii. 1. " When the enemy shall come in like a 
 flood, the Spirit of Jehovah shall lift up a standard against 
 him ; and then shall He come to Zion a Redeemer." lix. 19, 
 20. " The Spirit of the Lord Jehovih is upon Me, Jeho- 
 vah hath anointed Me to preach good tidings to the poor." 
 xli. 1. Luke iv. 18. "Jesus perceived m his Spirit that they 
 thought thus within themselves." Mark ii. 8. " Jesus 
 rejoiced in spirit^ and said." Luke x. 21. "Jesus was 
 troubled in his spirit^ John xiii. 21. "Jesus sighed deeply 
 in his spirit.'''' Mark viii. 12. 
 
 The ivord Spirit is used for Jehovah himself or the 
 Lord. " God is Spirit.'^ John iv. 24. " Who hath di- 
 rected the Spii'it of Jehovah^ or who hath been the man of 
 his counsel ?" Isaiah xl. 13. " The Spirit of Jehovah led 
 them by the hand of Moses." Ixiii. 12. 14. " Whither 
 shall I go from thy Spirit, or whither shall I flee from thy 
 presence ?" Psalm cxxxix. 7. " Not by might, but by my 
 Spirit, saith Jehovah." Zech. iv. 6. " They vexed his 
 Holy Spirit, therefore He was turned to be their enemy." 
 Isaiah Ixiii. 10. " My Spirit shall not always strive with 
 man, because he is flesh." Gen. vi. 3. " I will not con- 
 tend for ever, because the spirit would fail before Me." 
 Isaiah Ivii. 16. " Blasphemy against the Holy Spirit shall 
 not be forgiven ; but v^'hosoever speaketh a word against 
 the Son of Man, it shall be forgiven him." Matthew xii. 31, 
 32. Mark iii. 28 — 30. Luke xii. 10. Blasphemy against 
 the Holy Spirit, is blasphemy against the Divine of the 
 Lord ; that against the Son of Man is something against 
 the Word, by interpreting the sense of it erroneously ; for 
 the Son of Man is the Lord as to the Word, as was shown 
 above. 
 
 51. V. That by the word Spirit, when used con-. 
 
 CERNING THE LoRD, IS SPECIFICALLY MEANT THE LiFE OF 
 HIS WiSDOBI, WHICH IS THE DIVINE TrUTH. " I tell yOU 
 
 the truth, it is expedient for you that I go away ; for if I go 
 
CONCERNING THE LORD. 77 
 
 not away, tlie Comforter will not come to you ; but if I 
 depart, I will send him to you." John xvi. 7. " And 
 when he, the Spirit of truths is come, he will guide you 
 into all truth; he shall not speak from himself, but whatso- 
 ever he shall hear, t^at shall he speak." xvi. 13. "He 
 shall glorify Me, for he shall receive of mine, and show 
 unto you. All things that the Father hath are mine ; 
 therefore said I, that he shall take of mine, and show unto 
 you." xvi. 14, 15. "I will pray the Father, and he will give 
 you another Comforter, even the Spij-it of truth, which the 
 world cannot receive, because it seeth it not, neither know- 
 eth it ; but ye know it, for it dwelleth with you, and shall be 
 in you. I will not leave you orphans ; I will come to you; 
 ye shall see Me." xiv. 16 — 19. " When the Comforter is come, 
 whom I will send unto you from the Father, even the Spirit 
 of truth, he shall testify of Me." xv. 26. " Jesus cried, 
 saying. If any one thirst, let him come to Me and drink; 
 he that believeth in Me, as the Scripture hath said, out of 
 his belly shall fiov/ rivers of living water. This spake He 
 of the Spirit which those who believe in Him should 
 receive. The Holy Spirit was not yet, because Jesus was 
 not yet glorified." vii. 37 — 39. " Jesus breathed into the 
 disciples and said, Receive ye the Holy Spirits xx. 22. 
 That the Lord, by the Comforter, the Spirit of truth, and 
 the Holy Spirit, meant Himself, is manifest from these 
 words of the Lord, That the world as yet knew Him not^ 
 for as yet they knew not the Lord : and when He said that 
 He would send him. He added, " I will not leave you orphans, 
 I will come to you, and ye shall see Me." John xiv. 16 — 
 19. 26. 28. And again ; " Lo, I am with you all the days, 
 even to the consummation of the age." Matt, xxviii. 20. 
 And when Thomas said, We know not whither thou goest, 
 Jesus said, " I am the way and the truth.'''' John xiv. 5, 6. 
 Because the Spirit of truth, or the Holy Spirit, is the same 
 with the Lord, who is the Truth itself, it is therefore also 
 said, " The Holy Spirit was not yet, because Jesus was not 
 yet glorified," vii. 39; for after the glorification, or full 
 union with the Father, which was effected by the pas- 
 sion of the cross, then the Lord was the divine Wisdom and 
 the divine Truth itself, thus the Holy Spirit. That the 
 Lord breathed into the disciples and said, Receive the Holy 
 Spirit, was, because all the respiration of heaven is from 
 the Lord ; for angels as well as men have respiration, and 
 pulsation of the heart; their respiration is according to 
 
78 DOCTRINE OF THE NEW JEHUSALEM 
 
 their reception of divine wisdom from the Lord, and their 
 pulsation of the heart according to their reception of divine 
 love from the Lord ; that it is so, will be seen in its proper 
 place. 
 
 That the Holy Spirit is the divine» Truth from the Lord, 
 is still more manifest, from these passages : " When they 
 bring you to the synagogues, be not solicitous what ye shall 
 say, for the Holy Spirit shall teach you in the same hour 
 what ye ought to say." Luke xii. 12. Mark xiii. 11. 
 " Thus saith Jehovah, Mij Spirit that is upon thee, and my 
 words which I have put in thy mouth, shall not depart out 
 of thy mouth." Isaiah lix. 21. " There shall come forth 
 a Rod out of the stem of Jesse — and He shall smite the 
 earth with the rod of his mouth, and with the spirit [breath] 
 of his lips shall He slay the wicked ; and truth shall be the 
 girdle of his reins." xi. 1. 4, 5. " With the mouth He 
 hath commanded, and his s^nrit it hath gathered them." 
 xxxiv. 16. " Those who worship God, must worship in 
 spirit and in truth.'" John iv. 25. " It is the spirit 
 that quickeneth, the flesh profiteth nothing ; the words that 
 I speak to you, are spirit and are life,'''' vi. 63. John said, 
 "I indeed baptize you with water unto repentance ; but He 
 that Cometh after me shall baptize you with the Holy Spirit 
 and with fire.'' Matthew iii. 11. Mark i. 8. Luke iii. 16. 
 To baptize with the Holy Spirit and with fire, is to regene- 
 rate by the divine truth, which is of faith, and the divine 
 good, which is of love. " When Jesus was baptized, the 
 heavens were opened, and he saw the Holy Spirit de- 
 scending like a dove." Matthew iii. IG. Mark i. 10. Luke 
 iii. 22. John i. 32, 33. A dove is a representative ef 
 purification and regeneration by divine truth. 
 
 Since by the Holy Spirit, where it relates to the Lord, is 
 meant his divine Life, thus Himself, and specifically the 
 life of his wisdom, which is called the divine Truth, there- 
 fore by the spirit of the prophets, which is also called the 
 Holy Spirit, is meant the divine Truth from the Lord ; as 
 in the following passages. " The Spirit saith unto the 
 churches." Rev. ii. 7. 11. 29. iii. 1. 6. 13. 22. " There 
 were seven lamps of fire burning before the throne, which 
 are the scxen spirits of God.'' Rev. iv. 5. "In the midst 
 of the elders stood a lamb, having seven eyes, which, are 
 the seven spirits of God sent forth into all the earth." Rev. 
 V. 6. Lamps of fire, and the eyes of the Lord, signify 
 divine truths, and seven signifies what is holy. " Yea, saith 
 
CONCERNING THE LORD. 79 
 
 the Spii'it, that they may rest from their labors." Rev. xiv. 
 13. " The Spirit and the bride say, Come." Rev. xxii. 
 17. " They made their hearts as an adamant stone, that 
 they might not hear the law, and the words which Jehovah 
 of hosts sent in his spirit by the hand of the prophets." 
 Zech. vii. 12. " The spirit of Elijah came upon Elisha." 
 2 Kings ii. lo. "John shall go before Him in the spirit 
 and power of Elijah." Luke i. 17. " Elizabeth was filled 
 with the Holy Spirit, and she prophesied." Luke i. 41. 
 " Zacharias was filled with the Holy Spirit, and prophesied." 
 Luke i. 67. " David said, in the Holy Spirit, The Lord 
 said to my Lord, Sit Thou at my right hand." Mark xii. 36. 
 "TAe testimony of Jesus is the spirit of prophecy.'" B.ev. xix. 
 10. Because now by the Holy Spirit is specifically meant 
 the Lord as to divine wisdom, and thence as to divine truth, 
 it is manifest whence it is, that it is said concerning the 
 Holy Spirit, that it enlightens, teaches, and inspires. 
 
 52. VI. That Jehovah himself, that is, the Lord, 
 SPOKE THE Word by the Prophets. It is read concerning 
 the prophets, that they were in vision, and that Jehovah 
 spoke with them. When they were in vision, they were 
 not in their body, but in their spirit, in which state they saw 
 such things as are in heaven ; but when Jehovah spoke with 
 them, they were then in the body, and heard Jehovah 
 speaking. These two states of the prophets should be ac- 
 curately distinguished. In the state of vision the eyes of 
 their spirit were open, and the eyes of their body shut, and 
 then also they appeared to themselves to be carried from 
 place to place, the body still remaining in its own place. 
 Ezekiel, Zechariah, and Daniel, were sometimes in this 
 state ; and also John, when he wrote the Revelation ; and 
 then it is said, that they were in vision or in the spirit. 
 Ezekiel says, " The Spirit lifted me up, and brought me in 
 vision by the spirit of God into Chaldea, to those of the 
 captivity. So the vision that I had seen went up over me." 
 xi. 1. 24. He says too, that the Spirit took him up, and he 
 heard behind him an earthquake, and other things, ii. 12. 14. 
 Also that the spirit lifted him up between the earth and 
 heaven, and brought him in the visions of God to Jerusa- 
 lem, and he saw abominations, viii. 3. Wherefore, in like 
 manner, in the vision of God, or in the spirit, he saw the 
 four animals, which were cherubs, i. and x. ; also a new 
 earth and a new temple, and an angel measuring it, con- 
 cerning which, see xl. xlviii. That he was then in the visions 
 
80 DOCTRINE OF THE NEW JERUSALEM 
 
 of God, he says, xl. 2 ; and that the spirit took him up, xliii. 
 5. The case was similar with Zechariah, who was then 
 accompanied by an angel, when he saw a man riding among 
 the myrtle trees, Zech. i. 8 ; when he saw four horns, and 
 afterwards a man who had a measuring line in his hand, 
 ii. 1 ; when he saw Joshua tiie high priest, iii. 1, and fol- 
 lowing verses ; when he sav/ a candlestick and two olive 
 trees, iv. 2, 3 ; when he saw a flying roll and an ephah, v. 
 1. 6; and when he saw four chariots coming out from be- 
 tween two mountains, and horses, vi. 1. In the like state 
 also was Daniel, when he saw four beasts ascend out of 
 the sea, Daniel vii. 3 ; and when he saw the battle between 
 the ram and the he-goat, viii. 1, and following verses. 
 That he saw these things in visions is said, vii. 1, 2. 7. 13. 
 viii. 2. X. 7, 8. That the angel Gabriel was seen by him 
 in a vision, and spoke with him, ix. 21, 22. The case was 
 similar with John when he wrote the Revelation, who says 
 that he was iii the spirit on the Lord's day, Rev. i. 10. That 
 he was carried away in the spii^it into the wilderness, xvii. 
 3. That he was carried in the spirit to a high mountain. 
 xxi. 10. That he saw horses in a visioii, ix. 17 ; and else- 
 where, that he saw those things which he described, thus in 
 the spirit or in a vision, i. 12. iv. 1. v. 1. vi. 1; and in 
 each of the following chapters. 
 
 53. But as to what concerns the Word itself, it is not 
 said by the prophets, that they spoke it from the Holy 
 Spirit, but that they spoke it from Jehovah, Jehovah of 
 hosts, and the Lord Jehovih;^ for it is read, The Word of 
 Jehovah came to me ; Jehovah spoke to me ; also, very 
 often. Thus saith Jehovah, and The saying of Jehovah ; 
 and because the Lord is Jehovah, as was shown above, 
 therefore all the Word was spoken by Him. That no one 
 may doubt but that it is so, I will only cite those passages 
 in Jeremiah, where it is said, " The Word of Jehovah came 
 tome; Jehovah said to me ; Thus saith Jehovah ; and, The 
 saying of Jehovah ;'' which are the following: i. 4. 7. 11, 
 12—14. 19. ii. 1, 2—5. 9. 19. 22. 29. 31. iii. 1. 6. 10. 
 12. 14. 16. iv. 1. 3. 9. 17. 27. v. 11. 14. 18. 22. 29. 
 vi. 6. 9. 12. 15, 16. 21,22. vii. 1. 3. 11. 13. 19—21. viii. 
 1. 3. 12, 13. ix. 3. 6. 9. 12. 15. 17. 20. 23, 24. x. 1, 2. 
 
 *The name, Lord Jehovih, is not used in the English Bible; but the 
 translators have substituted for it the name, Lord God : and the name Jeho 
 vah, they have usually rendered Lord. 
 
CONCERNING THE LORD. 81 
 
 18. xi. 1. 6. 9. 11. 17. 21, 22. xii. 14. 17. xiii. 1. 6. 9. 
 11—15.25. xiv. 1.10. 14, 15. XV. 1—3. 6. 11. 19,20. 
 xvi. 1. 8. 5. 9. 14. 16. xvii. 5. 19—21. 24. xviii. 1. 5, 6. 
 
 11. 13. xix. 1. 3. 6. 12. 15. XX. 4. xxi. 1. 4. 7, 8. 11, 
 
 12. xxii. 2. 5, 3. 11. 13. 18. 24. 29, 30. xxiii. 2. 5. 7. 
 12. 15. 24. 29—31. 38. xxiv. 3. 5. 8. xxv. 1. 3. 7—9. 15. 
 27—29. 32. xxvi. 1, 2. 10. xxvii. 1, 2. 4. 8. 11. 16. 19. 
 21, 22. xxviii. 2. 12. 14. 13. xxix. 4. 8, 9. 16. 19—21. 
 25. 30—32. XXX. 1—5. C. 10—12. 17, 18. xxxi. 1, 2. 7. 
 10. 15—17. 23. £7, 28. 31—38. xxxii. 1. 6. 14, 15. 25, 26. 
 28. 30. 36. 42. xxxiii. 1, 2. 4. 10—13. 17. 19, 20. 23. 25. 
 xxxiv. 1, 2. 4. 8. 12, 13. 17. 22. xxxv. 1. 13. 17—19. 
 xxxvi. 1. 6. 27. 29, 30. xxxvil. 6, 7. 9. xxxviii. 2, 3. 17. 
 xxxix. 15—18. xl. 1. xlii. 7. 9. 18, 19. xliii. 8. 10. 
 xliv. 1, 2. 7. 11. 24— S3. 80. xlv. 1, 2. 5. xlvi. 1. 23. 25. 
 28. xlvii. 1. xlviii. 1. C. 12. 30. 35. 38. 40. 43, 44. 47. 
 xlix. 2. 5—7. 12, 13. l\ 18. 26. 28. 30. 32. 35. 37—39. 
 1. 1. 4. 10. 18. 20, 21. 30, 31. 33. 35. 40. li. 25. 88. 36. 
 39. 52. 58. These only in Jeremiah. The like is said in. 
 all the other prophets ; and not that the Holy Spirit spoke, 
 nor that Jehovah spoke to them by the Holy Spirit. 
 
 54. From these now it is manifest, that Jehovah, who is 
 the Lord from eternity, spoke by the prophets ; and that 
 where it is said the Holy Spirit, it is Himself: consequently, 
 That God is one, both in person and in essence, and 
 THAT He is the Lord. 
 
82 
 
 THAT THE DOCTRINE OF THE ATHANASIAN CREED AGREES WITH 
 THE TRUTH, PROVIDED THAT BY THE TRINITY OF PERSONS BE 
 UNDERSTOOD THE TRINITY OF A PERSON, WHICH IS IN THE 
 LORD. 
 
 55. That Christians have acknowledged three divine 
 persons, and thus as it were three Gods, was because there 
 is a trine, [or three constituents,] in the Lord, and one is 
 called the Father, another the Son, and the third the Holy- 
 Spirit ; and this trine is distinctly named in the Word, as 
 the soul and body and what proceeds from them, are also 
 distinctly named, which nevertheless are one. The Word, 
 in the sense of the letter, also, is such, that it distinguishes 
 things which are one, as if they were not one ; thence it is, 
 that Jehovah, who is the Lord from eternity, it sometimes 
 calls Jehovah, sometimes Jehovah of hosts, sometimes God, 
 sometimes Lord, and at the same time, Creator, Savior, Re- 
 deemer, and Former, yea, Shaddai ; and his Human which 
 he assumed in the world, Jesus, Christ, Messiah, Son of 
 God, Son of Man, and in the Word of the Old Testament, 
 God, the Holy One of Israel, the Anointed of Jehovah, 
 King, Prince, Counsellor, Angel, David. Now, because the 
 Word is such, in the sense of the letter, that it names seve- 
 ral, which nevertheless are one, therefore Christians, who 
 in the beginning were simple, and understood every thing 
 according to the sense of the letter, distinguished the Divi- 
 nity into three persons, VNdiich also on account of their 
 simplicity was permitted; but yet so, that they also believed 
 concerning the Son, that He was Infinite, Uncreated, Al- 
 mighty, God, and Lord, altogether equal to the Father; and 
 moreover, that they believed, that they are not two or three, 
 but one in essence, majesty, and glory, thus in divinity. 
 Those who simply believe thus, according to the doctrine, 
 and do not confirm themselves in three Gods, but of the 
 three make one, after death are informed by the Lord 
 through the angels, that He is that One and that Trine ; 
 which also is received by all who come into heaven ; for 
 no one can be admitted into heaven, who thinks of three 
 Gods, howsoever with his mouth he says one. For the life 
 of the whole heaven, and the wisdom of all the angels, is 
 founded upon the acknowledgment and thence confession 
 
DOCTRINE OF THE NEW JERUSALEM, &C. 83 
 
 of one God, and upon the faith, that that one God is also a 
 Man, and that He is the Lord, who is, at the same time, God 
 and Man. Hence it is manifest, that it was of divine per- 
 mission, that Christians in the beginning should receive the 
 doctrine concerning three divine persons, provided that they 
 also received at the same time, that the Lord is God, Infinite, 
 Almighty, and Jehovah ; for unless they had also received 
 that, it would have been all over with the church, since the 
 church is a church from the Lord ; and the eternal life of 
 all is from the Lord, and not from any other. That the 
 church is a church from the Lord, may appear from this 
 alone, that the whole Word, from beginning to end, treats 
 of the Lord alone, as has been shown above ; and that He 
 is to be believed in ; and that those who do not believe in 
 Him, have not eternal life ; yea, that " the anger of God 
 abideth on them." John iii. 36. Now, because every one 
 sees in himself, that if God is one, He is One both in 
 Person and in Essence ; (for no one thinks otherwise, or can 
 think otherwise, while he thinks that God is one ;) I will 
 here adduce the entire doctrine, which has its name from 
 Athanasius, and afterwards show, that all that is there said 
 is true, provided that, instead of the trinity of persons, be 
 understood the trinity of a person. 
 
 56. The Doctrine is this ; " Whoever wishes to be 
 saved, it is necessary for him to keep the Catholic (or 
 Christian) faith ; unless any one keep that faith whole and 
 entire without doubt, he will perish forever. This Catholic 
 (or Christian) faith is, that we worship one God in trinity 
 and the Trinity in unity, neither confounding the persons, 
 nor separating the substance, (or essence ;) since there is 
 one person of the Father, another of the Son, and another 
 of the Holy Spirit ; but the divinity of the Father, of the 
 Son, and of the Holy Spirit, is one and the same, the glory 
 equal, and the majesty co-eternal. Such as the Father is, 
 such is the Son, and such is the Holy Spirit. The Father 
 is uncreated, the Son is uncreated, and the Holy Spirit is 
 uncreated ; the Father is infinite, the Son is infinite, and 
 the Holy Spirit is infinite ; the Father is eternal, the Son 
 is eternal, and the Holy Spirit is eternal t and yet there are 
 not three Eternals, but one Eternal ; and there are not three 
 Infinites, nor three Uncreated, but one Infinite, and one 
 Uncreated. Likewise, as the Father is almighty, so the 
 Son is almighty, and the Holy Spirit is almighty; and yet 
 there are not three Almighties, but one Almighty. As the 
 8 
 
84 DOCTRINE OF THE NEW JERUSALEM 
 
 Father is God, so the Son is God, and the Holy Spirit is 
 God ; and yet there are not three Gods, but one God. 
 Ahhough the Father is Lord, the Son is Lord, and the 
 Holy Spirit is Lord, yet still there are not three Lords, but 
 one Lord. For although, by the Christian trutli, we are 
 obliged to acknowledge each person by himself to be God 
 and Lord, yet still, by the Catholic religion, we are forbid- 
 den to say that there are three Gods or three Lords ; (or, 
 yet still we cannot, according to the Christian faith, name 
 three Gods or three Lords.) The Father is made of none, 
 neither created, nor born ; the Son is of the Father alone, 
 not made, nor created, but born ; the Holy Spirit is from 
 the Father and from the Son, neither made nor created, nor 
 born, but proceeding. Thus there is one Father, not three 
 Fathers, one Son, not three Sons, one Holy Spirit, not three 
 Holy Spirits ; and in this trinity there is no first and last, 
 and there is no gi'eatest and least, but all the three persons 
 are together eternal, and altogether equal ; so that it is, just 
 as it was said above, that the Unity in trinity, and the 
 Trinity in unity is to be worshipped ; (or, that three Per- 
 sons in one Godhead, or one God in three Persons, is to 
 be worshipped.) Wherefore, whosoever wishes to be saved, 
 must think thus concerning the Trinity." 
 
 " Moreover, it is also necessary to salvation, that one 
 should rightly believe the incarnation of our Lord Jesus 
 Christ; (or, that one should firmly believe, that our Lord is 
 very Man ;) since the true faith is, that we believe and con- 
 fess, that our Lord Jesus Christ, the Son of God, is God and 
 Man ; God of the substance, (essence, or nature,) of the 
 Father, born before the world ; and Man of the substance, 
 (or nature,) of the mother, born in the world ; perfect 
 God, and perfect Man, consisting of a rational soul and a 
 human body ; equal to the Father as to the Divine, and 
 inferior to (or less than) the Father as to the Human ; who, 
 although He is God and Man, yet is not two, but one Christ; 
 one, not by conversion of the divine essence into a body, 
 but by taking of the Human into God ; (or, He is one, yet 
 not so that the Divine was transmuted into the Human, but 
 the Divine took up the Human to itself;) one altogether, 
 not by confusion (or commixtion) of substance, but by 
 unity of person ; (or. He is altogether one, yet not so that 
 the two natures are mixed together, but He is one Person ;) 
 since, as the rational soul and body is one man, so God and 
 Man is one Christ. Who suffered for our salvation, de- 
 
CONCERNING THE LORD. 8^ 
 
 scended into hell, and rose again the third day from the 
 dead; and He ascended into heaven and sits at the right 
 hand of the Father Almighty ; whence He is to come to 
 judge the living and the dead ; at whose coming all men 
 will rise again with their bodies ; and those v/ho have done 
 good, will enter into eternal life, and those w^ho have done 
 evil, into eternal fire." 
 
 57. That all of this doctrine, as to every word of it, is 
 true, provided that for the trinity of persons be understood 
 the trinity of a person, may be seen from the same writ- 
 ten over anew, where this trinity is substituted. The 
 trinity of a person is this ; That the Divine of the 
 Lord is the Father, the Divine Human the Son, and 
 THE Divine Proceeding the Holy Spirit. When this 
 trinity is understood, then a man can think of one God, and 
 can also say one God. That otherwise He cannot but think 
 of three Gods, any one may see, as Athanasius also saw; 
 wherefore in his doctrine these words also are inserted ; 
 " Although hy the Christiaii truth ive are obliged to ac- 
 hioicledge each person by himself to be God and Lord, yet 
 still ive cannot, according to the Catholic religion, or accor- 
 ding to the Christian faith, say or name three Gods or three 
 Lords;" which amounts to this; although, according to 
 the Christian truth, it is lawful to acknowledge or think of 
 
 tVirnP: Cods and Lords, yet still it is not lawful, according tO 
 
 the Christian faith, to say or name but one God and one 
 Lord ; when yet acknowledgment and thought conjoins man 
 Avith the Lord and with heaven, but not speech alone. Be- 
 sides, no one comprehends how the Divine, w^hich is one, 
 can be divided into three persons, of whom each one is God, 
 for the Divine is not divisible ; and to make three one by 
 essence or substance, does not take away the idea of three 
 Gods, but only gives an idea of their unanimity. 
 
 58. That all of that doctrine, as to every word of it, is 
 true, provided that for the trinity of persons be understood 
 the trinity of a person, may appear from the same written 
 over anew, which now follows; "Whoever Welshes to be 
 saved, it is necessary for him to keep the Christian faith. 
 This Christian faith is, that w^e worship one God in trinity 
 and the Trinity in unity, not confounding the trine [or three 
 constituents'] of a person, nor separating the essence. The 
 trine of one person is what is called the Father, the Son, 
 and the Holy Spirit. The divinity of the Father, of the 
 Son, and of the Holy Spirit, is one and the same, the glory 
 
86 DOCTRINE OF THE NEW JERUSALEM 
 
 and majesty equal. Such as the Father is, such is the Son, 
 and such is the Holy Spirit. The Father is uncreated, the 
 Son is uncreated, and the Holy Spirit is uncreated ; the 
 Father is infinite, the Son is infinite, and the Holy Spirit is 
 infinite ; and yet there are not three Infinites, nor three 
 Uncreated, but one Uncreated, and one Infinite. Likewise, 
 as the Father is almighty, so the Son is almighty, and the 
 Holy Spirit is almighty ; and yet there are not three Al- 
 mighties, but one Almighty. As the Father is God, so the 
 Son is God, and the Holy Spirit is God ; and yet there are 
 not three Gods, but one God. Although the Father is Lord, 
 the Son is Lord, and the Holy Spirit is Lord; yet still 
 there are not three Lords, but one Lord. Now, as accord- 
 ing to the Christian truth, we acknowledge a trine in one 
 person, who is God and Lord, so, according to the Christian 
 faith, we can say one God and one Lord. The Father is 
 made of none, neither created nor born ; the Son is of the 
 Father alone, not made, nor created, but born ; the Holy 
 Spirit is from the Father and from the Son, neither made, 
 nor created, nor born, but proceeding. Thus there is one 
 Father, not three Fathers, one Son, not three Sons, one 
 Holy Spirit, not three Holy Spirits ; and in this trinity there 
 is no greatest and least, but they are altogether equal. So 
 that it is, just as it was said above, that the Unity in trinity, 
 and the Trinity in unity is In ho war.shippfrl-" 
 
 59. This is in the doctrine concerning the Trinity and 
 Unity of God ; afterwards there follows what relates to the 
 assumption of the Human by the Lord in the world, which 
 is called the Incarnation. Every thing in the doctrine con- 
 cerning this subject also is true, provided that the Human 
 from the mother, in which the Lord Avas, when in the state 
 of humiliation or exinanition, and suffered temptations and 
 the cross, be distinctly understood ; and the Human from 
 the Father, in which He was in the state of glorification or 
 union ; for the Lord assumed a Human in the world, con- 
 ceived of Jehovah, who is the Lord from eternity, and born 
 of the virgin Mary ; thence He had a Divine and a Human, 
 the Divine from his Divine from eternity, and the Human 
 from the mother Mary in time; but this Human He put oflf, 
 and put on a Divine Human. This Human, which is called 
 the Divine Human, is what is meant in the Word by the 
 Son of God. When, therefore, the things which precede 
 in the doctrine concerning the Incarnation, are understood 
 as relating to the maternal Human, in which He was when 
 
CONCERNING THE LORD. &7 
 
 in the state of humiliation, and those which follow there, as 
 relating to the Divine Human, in which He was when in 
 the state of glorification, then also all things there coincide. 
 With the maternal Hu77ian, in ivhich He was i?i the state of 
 humiliation, these things ivhich precede in the doctrine coin- 
 cide. " That Jesus Christ was God and Man ; God of the 
 substance of the Father, and Man of the substance of the 
 mother, born in the world ; perfect God, and perfect Man, 
 consisting of a rational soul and a human body ; equal to 
 the Father as to the Divine, less than the Father as to the 
 Human." And also, "That that Human }vas not converted 
 into the Divine, nor mixed together with it, but put off, and 
 the Divine Human assumed in its stead." With the Divirie 
 Human, in which He loas in the state of glorification, and 
 is now to eternity, these things which follow in the doctrine 
 coincide. " Although our Lord Jesus Christ, the Son of God, 
 is God and Man, still He is not two, but is one Christ; yea, 
 He is altogether one, for He is one person ; since, as the 
 soul and body make one man, so God and Man is one Christ." 
 
 60. That God and Man in the Lord, according to the 
 doctrine, are not two, but one person, and altogether one, as 
 the soul and body are one, appears clearly from many things 
 which He said ; as. That the Father and He are one ; that 
 all things of the Father are his, and all his the Father's ; 
 that He is in the Father, and the Father in Him ; that all 
 things are given into his hand ; that He has all power ; 
 that He is the God of heaven and earth ; that whosoever 
 believes in Him has eternal life ; and further, that the Di- 
 vine and Human ascended into heaven, and that, as to both, 
 He sits at the right hand of God, that is, that He is Almighty; 
 and many more things which were adduced above from the 
 Word, concerning his Divine Human, which all testify, 
 that God is One as well in Person as in Essence, in 
 WHOM IS A Trinity, and that that God is the Lord. 
 
 6L The reason why these things concerning the Lord 
 are now for the first time made publicly known, is, because 
 it is foretold in the Revelation, xxi. and xxii., that a new 
 church should be instituted by the Lord, at the end of the 
 former, in which this should be the primary thing. This 
 church is what is there meant by the New Jerusalem, 
 into which none can enter, but those who acknowledge the 
 Lord alone as the God of heaven and earth. And this I 
 can aver, that the universal heaven acknowledges the Lord 
 alone ; and that whosoever does not acknowledge Him, is 
 8^ 
 
88 DOCTRINE OF THE NEW JERUSALEM, &C. 
 
 not admitted into heaven ; for heaven is heaven from the 
 Lord. This acknowledgment itself from love and faith, 
 causes all there to be in the Lord, and the Lord in them, as 
 the Lord himself teaches in John ; " In that day ye shall 
 know, that I am in my Father, and ye in Me, and I in 
 you." xiv. 20. And again ; " Abide in Me, and I in you. 
 I am the vine, ye are the branches ; he that abideth in Me 
 and I in him, the same bringeth forth much fruit ; for with- 
 out Me ye cannot do any thing. If a man abide not in Me, 
 he is cast out." xv. 4 — 6. xvii. 22, 23. That this was not 
 seen from the Word before, is, because, if it had been seen, 
 still it Vv'ould not have been received ; for the last judgment 
 had not yet been accomplished ; and before that, the power 
 of hell prevailed over the power of heaven ; and man is in 
 the midst between heaven and hell ; wherefore had this 
 doctrine been seen before, the devil, that is, hell, would have 
 taken it out of the hearts of men, and would moreover have 
 profaned it. This stale of the power of hell was altogether 
 broken by the last judgment, which is now accomplished; 
 since that, thus now, every one who desires it, may become 
 enlightened and wise. See the work concerning Heaven and 
 Hell, n. 589—596, and n. 597—603 ; also the small trea- 
 tise concerning the Last Judgment, n. 65 — 72, and n. 73,74. 
 
89 
 
 THAT A NEW CHURCH IS MEANT BY THE NEW JERUSALEM IN THE 
 REVELATION. 
 
 62. After the state of the Christian church is de- 
 scribed IJN THE Revelation, such as it would be at its end, 
 and as it now is ; and after those of that church, who are 
 signified by the false prophet, the dragon, the whore, and the 
 beasts, were cast into hell ; thus after the last judgment was 
 accomplished, it is said there, " I saw a new heaven and anew 
 earth ; for the former heaven and the former earth had passed 
 away. — Then I John saw the holy city. New Jerusalem, 
 descending from God out of heaven. And I heard a great 
 voice out of heaven, saying, Behold, the tabernacle of God 
 is with men, and He will dwell with them, and they shall 
 be his people, and God himself will be with them, their 
 God. He that sat upon the throne said, Behold, I make all 
 things new. And He said to me. Write, because these 
 words are true and faithful." Rev. xxi. 1 — 3. 5. By the new 
 heaven and by the new earth, which he saw, after the former 
 heaven and the former earth had passed away, is not meant a 
 new starry and atmospherical heaven, which appears before 
 the eyes of men, nor a new earth on which men dwell ; but 
 a renovation of the church in the spiritual world is meant, 
 and a renovation of the church in the natural world. Since 
 a renovation of the church in both worlds, the spiritual as 
 well as the natural, was made by the Lord, v/hen He was 
 in the world, therefore the like is foretold in the Prophets, 
 viz : that a neAV heaven and a new earth would then exist, 
 as Isaiah Ixv. 17. Ixvi. 22, and elsewhere ; by which, 
 therefore, cannot be meant a heaven visible before the eyes, 
 and an earth habitable by men. By the spiritual world is 
 meant the world where angels and spirits dwell, and by the 
 natural world is meant the world where men dwell. That 
 a renovation of the church in the spiritual world has lately 
 been made, and that a renovation of the church in the natu- 
 ral world will be made, is shown in the little work concern- 
 ing THE Last Judgment ; and more fully in the Continua- 
 tion OF it. 
 
 63. By the holy city, New Jerusalem, is meant this new 
 church as to doctrine, wherefore it was seen descending 
 from God out of heaven ; for the doctrine of genuine truth 
 comes from no other source, than from the Lord, through 
 
90 DOCTRINE OF THE NEW JERUSALEM 
 
 heaven. Because the church as to doctruie is meant by the 
 city, New Jerusalem, it is therefore said, " Prepared as a 
 bride adorned for her husband;" ver. 2; and afterwards, 
 " There came to me one of the seven angels, and spoke with 
 me, saying, Come hither, and I will shew thee the bride, the 
 Lamb's wife. And he carried me away in the spirit upon 
 a high mountain, and showed me the great city, the holy 
 Jerusalem, descending out of heaven from God." Verses 
 9, 10, in the same chapter. That by a bride and wife is 
 meant the church, when the Lord is meant by the bride- 
 groom and husband, is known. The church is a bride 
 when she wishes to receive the Lord, and a wife when she 
 has received Him. That the Lord is meant there by Hus- 
 band, is evident ; for it is said, The Bride, the Lamb's 
 "Wife. 
 
 64. The reason why the church as to doctrine is meant 
 by Jerusalem in the Word, is, because there in the land of 
 Canaan, and no where else, was the temple and the altar, 
 and there sacrifices were performed, thus divine worship 
 itself. Wherefore also three festivals were celebrated there 
 every year, and every male of the whole land was com- 
 manded to go to them ; it is from that, that by Jerusalem is 
 signified the church as to worship, and thence also as to doc- 
 trine ; for worship is prescribed in doctrine, and performed 
 according to it ; and also because the Lord was in Jerusalem, 
 and taught in his temple, and afterwards glorified his Hu- 
 man there. Moreover, by a city, in the Word, in its spiri- 
 tual sense, is signified doctrine ; thence by the holy city is 
 signified the doctrine of divine truth from the Lord.^ That 
 by Jerusalem is meant the church as to doctrine, is evident 
 also from other passages in the Word ; as from these. In 
 Isaiah ; " For Zion's sake will I not hold my peace, and for 
 Jerusalem's sake I will not rest, until the righteousness 
 thereof go forth as brightness, and the salvation thereof as 
 a lamp that burneth. Then the nations shall see thy right- 
 eousness, and all kings thy glory ; and thou shalt be called 
 
 * That by a city, in the Word, is signified the doctrine of the church and 
 of religion, may be seen in the Arcana CcelestiAj n. 4C3. 2450. 2943. 
 3216. 4492, 4493. That by the gate of a city is signified the doutrine, by 
 which entrance is made into the church, n. 2943. 4447. 4478. That therefore 
 the ehters sat in the gate of the city and judged, ibid. That to go out at the 
 gate, is to recede from doctrine, n. 4492, 4493. That cities and places are 
 represented in heaven, when the angels hold discourse concerning doctii- 
 sals, n. 3216. 
 
CONCEKNING THE LORD. 91 
 
 by a new name, which the mouth of Jehovah shall name. 
 Thou shalt also be a crown of glory in the hand of Jehovah, 
 and a royal diadem in the hand of thy God. Jehovah shall de- 
 light in thee, and thy land shall be married. Behold, thy Sal- 
 vation Cometh, his reward is with Him. And they shall call 
 them the holy people, the redeemed of Jehovah ; and thou 
 shalt be called, sought out, a city not forsaken." Ixii. 1 — 4. 
 11, 12. The coming of the Lord, and the new church to be es- 
 tablished by Him, are treated of in the whole of that chapter. 
 This new church is what is meant by the Jerusalem which 
 shall be called by a new name, which the mouth of Jehovah 
 shall name, and which shall be a crown of glory in the hand 
 of Jehovah, and a royal diadem in the hand of God, in 
 which Jehovah shall delight, and which shall be called a 
 city sought out, and not forsaken. By these things cannot 
 be meant the Jerusalem in which the Jews were, when the 
 Lord came into the world, for that was entirely the reverse; 
 which should rather be called Sodom, as it is also called, 
 Rev. xi. 8. See Isaiah iii. 9. Jeremiah xxiii. 14. Eze- 
 kiel xvi. 46. 48. Again, in Isaiah ; " Behold, I create a new 
 heaven and a new earth ; the former shall not be remem- 
 bered. Be ye glad and rejoice forever in that which I 
 create. Behold, I create Jerusalem a rejoicing, and her peo- 
 ple a joy ; and I will rejoice in Jerusalem, and joy in my 
 jjeople. Then shnll the wolf and the lamb feed together. 
 They shall not hurt nor destroy, in all my holy mountain." 
 Ixv. 17—19. 25. This chapter also treats concerning the 
 coming of the Lord, and the church to be established by 
 Him, which was not established with those who were in 
 Jerusalem, but with those who were out of it ; wherefore 
 this church is meant by Jerusalem, which shall be a rejoic- 
 ing to the Lord, and whose people shall be to Him a joy ; 
 also, where the wolf and the lamb shall feed together, and 
 where they shall do no hurt. Here also it is said, as in the 
 Revelation, that the Lord would create a new heaven and a 
 new earth, by which also the like things are meant ; and 
 also it is said, that He would create Jerusalem. And again, 
 in Isaiah ; " Awake, awake, put on thy strength, O Zion, 
 put on thy beautiful garments, O Jerusalem, the holy city ; 
 for there shall no more come into thee the uncircumcised 
 and the unclean. Shake thyself from the dust ; arise and 
 sit down, O Jerusalem. My people shall know my name, 
 in that day. I am He that doth speak, behold it is I. Je- 
 hovah hath comforted his people, He hath redeemed Jerusa- 
 
92 DOCTRINE OF THE NEW JERUSALEM 
 
 lem." lii. 1, 2. 6. 9. This chapter also treats of the coming 
 of the Lord, and of the church to be established by Him ; 
 wherefore, by Jerusalem into which the uncircumcised and 
 unclean shall no more enter, and which the Lord shall 
 redeem, is meant the church ; and by Jerusalem, the holy 
 city, the church as to doctrine from the Lord. In Zepha- 
 niah ; "Shout, O daughter of Zion ; rejoice with all thy 
 heart, O daughter of Jerusalem. The King of Israel is in 
 the midst of thee. Thou shalt not fear evil any more ; 
 Jehovah thy God will rejoice over thee with joy ; He will 
 rest in thy love. He will exult over thee with shouting. 
 I will make you a name and a praise among all the people 
 of the earth." iii. 14 — 17. 20. Here, in like manner, con- 
 cerning the Lord and the church from Him ; over which the 
 King of Israel, who is the Lord, will rejoice with joy, exult 
 with shouting, and in whose love He will rest, and whom 
 He will make a name and a praise among all the people of 
 the earth. In Isaiah ; " Thus saith Jehovah, thy Redeemer 
 and thy Former, saying to Jerusalem, Thou shalt be inhabit- 
 ed ; and to the cities of Judah, Ye shall be built." xliv. 24. 26. 
 And in Daniel ; " Know, therefore, and understand, from the 
 going forth of the word to restore and to build Jerusalem, even 
 to Messiah the Prince, shall be seven weeks." ix. 25. That 
 by Jerusalem is here also meant the church, is evident, since 
 this Avas restored and buili by ibn Lord, but noi Jerusnlein 
 the seat of the Jews. By Jerusalem is meant the church 
 from the Lord also, in the following passages. In Zecha- 
 riah ; " Thus saith Jehovah, I will return to Zion. and will 
 dwell in the midst of Jerusalem ; whence Jerusalem, shall 
 be called the city of truth ; and the mountain of the Lord 
 of hosts, the mountain of holiness." viii. 3. 20 — 23. In 
 Joel ; " Then shall ye know that I am Jehovah your God, 
 dwelling in Zion the mountain of holiness ; and Jerusalem 
 shall be holy. And it shall come to pass in that day, that 
 the mountains shall drop down new wine, and the hills shall 
 flow with milk ; and Jerusalem shall remain to generation 
 and generation." iii. 17 — 20. In Isaiah ; " In that day shall 
 the Branch of Jehovah be beautiful and glorious ; and it 
 shall come to pass, that he that is left in Zion, and he that 
 remaineth in Jerusalem, shall be called holy ; even every 
 one that is written for life in Jerusalem." iv. 2, 3. In 
 Micah ; " In the last days, it shall come to pass, that the 
 mountain of the house of Jehovah shall be established in 
 the top of the mountains ; for doctrine shall go out of Zion, 
 
COIs^CERNING THE LORD. 93 
 
 and the Word of Jehovah from Jerusalem. To thee the 
 former kingdom shall come, the kingdom to the daughter 
 of Jerusalem." iv. 1,2.8. In Jeremiah; "At that time 
 they shall call Jerusalem the throne of Jehovah, and all 
 nations shall be gathered for the name of Jehovah to Jeru- 
 salem ; neither shall they go any more after the confirma- 
 tion of their evil heart." iii. 17. In Isaiah; "Look upon 
 Zion, the city of our solemnities, thy eyes shall see Jerusa- 
 lem a quiet habitation, a tabernacle that shall not be taken 
 down ; the stakes of it shall not be removed forever, neither 
 shall any of the cords of it be broken ;" xxxiii. 20. Besides 
 many other places ; as in Isaiah xxiv. 23. xxxvii. 32. Ixvi. 
 10—14. In Zech. vii. 3. 6. 8—10. xiv. 8. 11. 12. 21. In 
 Malachi iii. 1.4. In David, Psalm cxxii. 1 — 7. cxxxvii. 4 — 6. 
 That by Jerusalem, in these places, is meant the church, 
 Vvdiich was to be established and which was established by the 
 Lord, and not the Jerusalem inhabited by the Jews, in the 
 land of Canaan, may be evident also from those passages in 
 the Word, where it is said of this, that it was utterly ruined, 
 and that it was to be destroyed ; as Jerem. v. 1. vi. 6, 7. vii. 
 19, 20. viii. 16, 17. ix. 10, 11. 13, and the following, 
 xiii. 9, 10. 14. xiv. 16. Lam. i. 8, 9. 15. 17. Ezek. iv. 1 to 
 the end. v. 9 to ihe end. xii. 18, 19. xv. 6 — 8. xvi. 1 to the 
 end. xxiii. 1—49. Matthew xxiii. 33. 37. 39. Luke xix. 41— 
 44. xxi. 20 — 22. xxiii. 28 — 30. And in many other places. 
 65. It is said in the Revelation, " A new Heaven and a 
 NEW Earth ;" and afterwards, " Behold I make all things 
 new;" by which nothing else is meant, than that in the 
 church now to be established by the Lord, there will be 
 New Doctrine, which was not in the former church. The 
 reason why it was not, is, becn.use if it had been, it w^ould not 
 have been received ; for the Last Judgment Avas not yet 
 accomplished, and before that, the power of hell prevailed 
 over the power of heaven ; wherefore if it had been given 
 before from the mouth of the Lord, it would not have re- 
 mained with man ; nor does it remain at this day, except with 
 those who go to the Lord alone and acknowledge Him as 
 the God of heaven and earth. See above, n. 61. This 
 same doctrine was indeed given before in the Word ; but 
 because the church, not long after its first establishment, was 
 turned into Babylon, and with others afterwards, into Philis- 
 tia, therefore it could not be seen from the Word ; for the 
 church does not see the Word otherwise than from the 
 principle of her religion, and its doctrine. 
 
94 DOCTRINE OF THE NEW JERUSALEM, &C. 
 
 The new things, which are contained in this little work, 
 are in general these ; I. That God is one in person and in 
 essence, and that He is the Lord. II. That the whole 
 Sacred Scripture treats of Him alone. III. That He came 
 into the world, that He might suhjugate the hells and glo- 
 rify his Human ; and that He did both by the temptations 
 admitted into Himself, and fully by the last of them, which 
 was the passion of the cross : and that by that He became 
 a Savior and Redeemer ; and that by it He alone has merit 
 and righteousness. IV. That He fulfilled all things of the 
 Law, means, that He fulfilled all things of the Word. 
 V. That by the passion of the cross, He did not take away 
 sins, but that he bore them as a prophet, which is, that He 
 suffered the church to be represented in Himself, showing 
 how ill it had treated the Word. VI. That the imputation 
 of merit is not any thing, unless by it is meant the remis- 
 sion of sins after repentance. 
 
 These are in this little work. In the other works, which 
 treat concerning the Sacred Scripture, concerning Life, 
 concerning Faith, and concerning Divine Love, and con- 
 cerning Divine Wisdom, still more new things may be seen. 
 
THE 
 
 DOCTRINE 
 
 THE NEW JERUSALEM 
 
 RESPECTING THE 
 
 SACRED SCRIPTURE. 
 
 By EMANUEL SWEDENBORG. 
 
 BOSTON. 
 OTIS CLAPP, 121, WASHINGTON STREET. 
 
 MDCCCXXXVIII. 
 
BOSTON, 
 PRINTED BY FREEMAN AND BOLLES. 
 
CONTENTS. 
 
 No. 
 
 I. That the Sacred Scripture, or Word, is Divine Truth 
 itself 1 
 
 II. That in the Word there is a Spiritual Sense, heretofore 
 unknown 
 
 1. What the Spiritual Sense is 5 
 
 2. That the Spiritual Sense is in all and every part of 
 the Word 9 
 
 3. That it is owing to the Spiritual Sense that the 
 Word is divinely inspired, and holy in every syllable 18 
 
 4. That the Spiritual Sense of the Word has heretofore 
 remained unknown 20 
 
 5. That hereafter the Spiritual Sense of the Word will 
 be made known unto none, but those who are prin- 
 cipled in genuine truths from the Lord 26 
 
 III. That the Literal Sense of the Word is the Basis, the 
 Continent, and the Firmament of its Spiritual and Celes- 
 tial Sense 27 
 
 IV. That Divine Truth, in the literal sense of the Word, is in 
 
 its Fulness, in its Sanctity, and in its Power .... 37 
 
 1. That the Truths of the Literal Sense of the Word 
 are meant by the Precious Stones, of which the 
 Foundation of the New Jerusalem were built, as 
 mentioned in the Revelation, xxi. 17 to 21 . . . 43 
 
 2. That the Truths and Goods of the Literal Sense of 
 
 the Word, are meant by the Urim and Thummim 44 
 
 3. That the Truths of the Literal Sense of the Word 
 are meant by the Precious Stones in the Garden of 
 Eden, wherein the King of Tyre is said to have been 45 
 
 4. That the Literal Sense of the Word is signified by 
 
 the Curtains and Veils of the Tabernacle .... 46 
 
 5. That the Externals of the Word, or the things ap- 
 pertaining to the Literal Sense, were represented by 
 
 the Externals of the Temple at Jerusalem ... 47 
 
 6. That the Word in its glory was represented in the 
 Person of the Lord at his Transfiguration ... 48 
 
 V. That the Doctrine of the Church ought to be drawn from 
 the Literal Sense of the Word, and to be confirmed 
 thereby 50 
 
 1. That the Word, without Doctrine, cannot be under- 
 stood 51 
 
 2. That Doctrine ought to be drawn from the Literal 
 Sense of the Word, and to be confirmed thereby 53 
 
IV CONTENTS. 
 
 No. 
 
 3. That the genuine Truth, which Doctrine is to teach, 
 is apparent, in the Literal Sense of the Woid, to 
 those only who are in illustration from the Lord 57 
 
 VL That by the Literal Sense of the Word, man has con- 
 junction with the Lord, and consociation with the angels 62 
 
 VII. That the Word is in all the Heavens, and that the 
 Wisdom of the Angels is thence derived 70 
 
 VIII. That the Church exists from the Word, and that, with 
 man, the quality of the Church is according to his under- 
 standing of the Word 76 
 
 IX. That there is a Marriage of the Lord and the Church, 
 and thence a Marriage of Good and Truth, in every part 
 
 of the Word • 80 
 
 X. That Heretical Opinions may be collected and imbibed 
 from the Letter of the Word, but that to confirm such 
 Opinions is hurtful 91 
 
 XI. That the Lord came into the world that he might fulfil 
 all things contained in the Word, and thereby become 
 Divine Truth or the Word in its Ultimates 98 
 
 XII. That previous to the Word which the world now pos- 
 sesses, there existed a Word which is lost 101 
 
 XIII. That by means of the Word, Light is communicated 
 to those who are out of the pale of the Church, and are 
 not in possession of the Word 104 
 
 XIV. That without the Word, no one would have any know- 
 ledge of God, or of Heaven and Hell, or of a Life after 
 Death, and much less of the Lord 114 
 
THE DOCTRINE 
 
 THE NEW JERUSALEM 
 
 RESPECTING THE 
 
 SACRED SCRIPTURE. 
 
 I. That the Sacred Scripture, or Word, is Divine 
 Truth itself. 
 
 1. It is universally confessed, that the Word is from 
 God, is divinely inspired, and of consequence holy; but 
 still it has remained a secret to this day in what part of 
 the Word its divinity resides, inasmuch as in the letter it 
 appears like a common writing, composed in a strange 
 style, neither so sublime nor so elegant as that which dis- 
 tinguishes the best secular compositions. Hence it is, that 
 whosoever worships nature instead of God, or in prefer- 
 ence to God, and in consequence of such worship makes 
 himself, and his own propj^ium,* the centre and fountain 
 of his thoughts, instead of deriving them out of heaven 
 from the Lord, may easily fall into error concerning the 
 Word, and into contempt for it, and say within himself, 
 whilst he reads it, ''What is the meaning of this passage? 
 
 *By proprimn, as here applied to man, is meant all that he has of 
 himself, when separated from divine influence, lliis proprium or 
 selfish nature of man, as the author shows in other parts of his works, 
 is full of nothing but what is evil and false, and consequently is in 
 direct opposition to all heavenly love and wisdom ; and herein is 
 grounded the necessity of Christian regeneration, in order to remove 
 these natural evil and false tendencies, and make the soul capable of 
 tasting heavenly blessedness ; which can only be effected by its turn- 
 ing from the guidance and government of its own proper will and 
 intelligence, and submitting to be principled in, and ruled by, the 
 divine love and wisdom. The Latin word proprium is retained, as 
 best adapted to convey the meaning designed by the author. 
 
6 DOCTRINE OF THE NEW JERUSALEM 
 
 What is the meaning of that? Is it possible this should 
 be divine? Is it possible that God, whose wisdom is infi- 
 nite, should speak in this manner ? Where is its sanctity, 
 or whence can it be derived, but from superstition and cre- 
 dulity ? " 
 
 2. But he who reasons thus, does not reflect that Jeho- 
 vah himself, who is God of heaven and earth, spake the 
 Word by Moses and the prophets, and that consequently, 
 it must be divine truth, inasmuch as what Jehovah himself 
 speaks can be nothing else; nor does such a one consider 
 that the Lord, who is the same with Jehovah, spake the 
 Word written by the evangelists, many parts from his own 
 mouth, and the rest from the spirit of his mouth, which is 
 the Holy Spirit. Hence it is, as he himself declares, that 
 in his words there is life, and that he is the light which 
 enlightens, and that he is the truth. That Jehovah him- 
 self spake the Word by the prophets, has been shown in 
 The Doctrine of the Neio Jerusalem respecting the Lord, 
 n. 52, 53. That the words which the Lord himself spake 
 in the writings of the evangelists are life, is declared in 
 John : "The words that I speak unto you, they are spirit^ 
 and they are life'' (John vi. 63). Jesus said to the woman 
 at Jacob's well, " If thou knewest the gift of God, and 
 who it is that saith to thee, Give me to drink, thou wouldest 
 have asked of him, and he would give thee living water. — 
 Whosoever drinketh of the water that I shall give him, 
 shall never thirst, but the water that I shall give him shall 
 be in him a well of water springing up into everlasting 
 life'' (John iv. 6, 10, 11, 14). By Jacob's well, is here 
 signified the Word, as also in Deut. xxxiii. 28; for which 
 reason the Lord, who is the Word, sat there, and conversed 
 with the woman ; and by water is signified the truth of the 
 Word. " Jesus said. If any man thirst, let him come unto 
 me and drink ; he that believeth on me, as the Scripture 
 hath said, out of his belly shall flow x'wexso^ living water^^ 
 (John vii. 37, 38). Peter said unto Jesus, "Thou hast 
 the words of eternal life'' (John vi. 68). Jesus said, 
 *' Heaven and earth shall pass away, but my words shall 
 not pass away" (Mark xiii. 31). The reason why the 
 words of the Lord are truth and life, is, because he is the 
 truth and the life, as he teaches in John : " I am the Way, 
 and the Truth, and the Life" (xiv. 6) ; and in another 
 place: "In the Beginning was the Word, and the Word 
 was with God, and the Word was God : in hira was life^ 
 
RESPECTING THE SACRED SCRIPTURE. 7 
 
 and the life was the light of men" (John i. 1,2, 3). By 
 the Word is meant the T.ord with respect to divine truth, 
 in which alone there is life and light. Hence it is, that the 
 Word, which is from the Lord, and which is the Lord, is 
 called "^ fountain of living waters''^ (Jerem. ii. 13; xvii. 
 13; xxxi. 9); ''A icell of salvation'' (Isaiah xii. 3); ''A 
 fountain" (Zech. xiii. 1) ; and "^ river of icatcr of life^^ 
 (Rev. xxii. 1) : and it is said, that '* the Lamb, which is in 
 the midst of the throne, shall feed them, and shall lead 
 them into living fountains of waters" (Rev. vii. 17). Not 
 to mention other passages, where the Word is also called 
 the sanctuary, and the tabernacle , wherein the Lord dwells 
 with man. 
 
 3. The natural man, however, cannot still be persuaded 
 to believe, that the Word is divine truth itself, in which is 
 divine wisdom and divine life, inasmuch as he judges of it 
 by its style, in which no such things appear. Neverthe- 
 less, the style in which the Word is written, is a truly divine 
 style, with which no other style, however sublime and 
 excellent it may seem, is at all comparable, for it is as dark- 
 ness compared to light. The style of the Word is of such 
 a nature that the holy is in every sentence, in every 
 word, and in some cases in every letter; and hence the 
 Word conjoins man with the Lord, and opens heaven. 
 There are two things which proceed from the Lord, divine 
 love and divine wisdom, or what is the same, divine good 
 and divine truth ; for divine good is of divine love itself, 
 and divine truth is of divine wisdom itself: and the Word, 
 in its essence, is both of these ; and inasmuch as it con- 
 joins man with the Lord, and opens heaven, as just observ- 
 ed, therefore the Word fills the man who reads it under the 
 Lord's influence, and not under the influence of his pro- 
 prium or self, with the good of love and the truths of wis- 
 dom ; his will with the good of love, and his understand- 
 ing with the truths of wisdom. Hence man has life by 
 and through the Word. 
 
 4. Lest therefore mankind should remain any longer in 
 doubt concerning the divinity of the Word, it has pleased 
 the Lord to reveal to me its internal sense, which in its 
 essence is spiritual, and which is, to the external sense, 
 which is natural, what the soul is to the body. This inter- 
 nal sense is the spirit which gives life to the letter; where- 
 fore this sense will evince the divinity and sanctity of the 
 Word, and may convince even the natural man, if he is in 
 a disposition to be convinced. 
 
O DOCTRINE OF THE NEW JERUSALEM 
 
 II. That in the Word there is a Spiritual Sense, 
 
 HERETOFORE UNKNOWN. 
 
 This subject we will consider in the following order : 
 1. What the sjnritual sense is. 2. That this sense is in 
 all and every part of the Word. 3. That it is owing to 
 this sense that the Word is divinely inspired, and holy in 
 every syllable. 4. That this sense has heretofore been 
 unknown. 5. That hereafter it will be made known to 
 none but those who are principled in genuine truths from 
 the Lord. 
 
 5. 1. What is the spiritual sense. The spiritual sense 
 of the Word is not that which breaks forth as light out of 
 the literal sense, whilst a person is studying and explaining 
 the Word, with intent to establish some particular tenet of 
 the church : this sense may be called the literal sense of 
 the Word : but the spiritual sense does not appear in the 
 literal sense, being within it, as the soul is in the body, or 
 as the thought of the understanding is in the eye, or as 
 the affection of love is in the countenance, which act 
 together as cause and effect. It is this sense, principally, 
 which renders the Word spiritual, and by which it is 
 adapted not only to the use of men, but also of angels; 
 whence also, by means of that sense, the Word communi- 
 cates with the heavens. 
 
 6. From the Lord proceed these principles, the celestial, 
 the spiritual, and the natural, one after another. Whatso- 
 ever proceeds from his divine love is called celestial, and 
 is divine good ; whatsoever proceeds from his divine wis- 
 dom is called spiritual, and is divine truth : the natural 
 partakes of both, and is their complex in ultimates. The 
 angels of the celestial kingdom, who compose the third or 
 highest heaven, are in that divine principle which proceeds 
 from the Lord that is called celestial, for they are in the 
 good of love from the Lord ; the angels of the Lord's spir- 
 itual kingdom, who compose the second or middle heaven, 
 are in that divine principle which proceeds from the Lord 
 that is called spiritual, for they are in the truths of wisdom 
 from the Lord:* but men, who compose the Lord's church 
 on earth, are in the divine-natural, which also proceeds from 
 
 *That there are two kingdoms of which the heavens consist, one 
 of which is called the celestial kingdom, and the other the spiritual 
 kingdom, may be seen in the treatise concerning Heaven and Hell, n. 
 20-28. 
 
RESPECTING THE SACRED SCRIPTURE. 9 
 
 the Lord. Hence it follows, that the divine principle pro- 
 ceeding from the Lord, in its progress to its ultimates, 
 descends through three degrees, and is termed celestial , spirit- 
 ual, and natural. The divine principle which proceeds from 
 the Lord and descends to men, descends through those three 
 degrees, and when it has descended, it contains those three 
 degrees in itself. Such is the nature of every divine prin- 
 ciple proceeding from the Lord ; wherefore, when it is in 
 its last degree, it is in its fullness. Such is the nature and 
 quality of the Word; in its last sense it is natural, in its 
 interior sense it is spiritual, and in its inmost sense it is 
 celestial; and in each sense it is divine. That the Word 
 is of such a nature and quality, does not appear in the sense 
 of the letter, which is natural, by reason that man has here- 
 tofore been altogether unacquainted with the state of the 
 heavens, and consequently with the nature of the spiritual 
 principle, and the celestial, and of course with the distinc- 
 tion between them and the natural principle. 
 
 7. The distinction between these degrees cannot be 
 known, except by the knowledge of correspondence : for 
 these three degrees are altogether distinct from each other, 
 like end, cause, and effect, or like what is prior, posterior, 
 and postreme, but yet make one by correspondences ; for 
 the natural degree or principle corresponds with the spirit- 
 ual, and also with the celestial. The nature and meaning 
 of correspondence may be seen more fully explained in 
 the treatise concerning Heaven and Hell^ being there 
 digested under these two articles, 1st. Concerning the cor- 
 respondence of all things in heaven with all tilings in maUj 
 n. 87 — 102 ; 2dly. Concerning the correspondence of all 
 things in heaven with oil things on earth, n. 103 — 115: 
 and it will be further seen below by examples adduced 
 from the Word. 
 
 8. Inasmuch as the Word in its interior is spiritual and 
 celestial, therefore it is written by mere correspondences, 
 and what is written by mere correspondences, in its ulti- 
 mate sense is written in such a style as that of the proph- 
 ets and evangelists, which, notwithstanding its apparent 
 commonness, contains in it all divine and angelic wisdom. 
 
 9. 2. That the spiritual sense is in all and every part 
 of the Word. This cannot be better seen than by exam- 
 ples ; as for instance : John says in the Revelation, "I 
 saw heaven opened, and behold a white horse, and he that 
 sat upon him was called Faithful and True, and in right- 
 
10 DOCTRINE OF THE NEW JERUSALEM 
 
 eousness he doth judge and make war. His eyes were as a 
 flame of fire, and on his head were many crowns, and he 
 had a name written that no man knew but he himself; and 
 he was clothed with a vesture dipped in blood ; and his 
 name is called the Word ov God. And the armies 
 which were in heaven followed him upon white horses, 
 clothed in fine linen, white and clean. And he hath on 
 his vesture, and on his thigh a name written, King of 
 KINGS and Lord of lords. And I saw an angel stand- 
 ing in the sun : and he cried with a loud voice, saying to 
 all the fowls that fly in the midst of heaven. Come and 
 gather yourselves together unto the supper of the great 
 God ; that ye may eat the flesh of kings, and the flesh of 
 captains, and the flesh of mighty men, and the flesh of 
 horses, and of them that sit on them, and the flesh of all 
 men, both free and bond, both small and great" (xix. 
 11 — 18). What these words signify cannot possibly be 
 known, but from the spiritual sense of the Word; and the 
 spiritual sense of the Word cannot possibly be known 
 but from the science of correspondences ; for all the 
 above words are correspondences, and there is not one 
 without a meaning. The science of correspondences 
 teaches what is signified by a white horse, what by him 
 that sat upon him, what by his eyes which were as a 
 flame of fire, what by the crowns which he wore on his 
 head, what by his vesture dipped in blood, what by white 
 linen with which the armies that followed him in hea- 
 ven were clothed, what by the angel standing in the sun, 
 what by the great supper, to which they should come 
 and gather themselves, what by the flesh of kings, and 
 captains, and others, which they should eat. The partic- 
 ular signification of all these expressions in their spiritual 
 sense may be seen explained in the small treatise on the 
 White Horse ; wherefore it is needless to repeat the expla- 
 nation. In that work it is shown, that, in the passage 
 here quoted, the Lord is described as to the Word ; and 
 that by his eyes, which were like a flame of fire, and by 
 the crowns which he w^ore on his head, and by the name 
 which no one knew but himself, are meant the spiritual 
 sense of the Word, and that no one knows what the Word 
 is, in its spiritual sense, except the Lord, and those to 
 whom he reveals it ; also, that by his vesture dipped in 
 blood, is meant the natural sense of the Word, which is 
 its literal sense, to which violence has been offered. That 
 
RESPECTING THE SACRED SCRIPTURE. 11 
 
 it is the Word which is thus described is very evident, from 
 its being said, Ms name is called the Word of God : and 
 that it is the Lord who is meant, is likewise evident, for it 
 is said that the name of him who sat on the white horse, 
 was King of kings and Lord of lords. That the 
 spiritual sense of the Word is to be opened at the end of 
 the church, is signified, not only by what is said of the 
 white horse, and of him that sat upon it, but also by the 
 great supper to which all were invited, by the angel stand- 
 ing in the sun, to come, and to eat the flesh of kings and 
 captains, of mighty men, of horses and them that sat on 
 them, and of men both free and bond. All these expres- 
 sions would be idle unmeaning words, and without life and 
 spirit unless there was a spiritual sense within them, as the 
 soul is in the body. 
 
 10. In the Revelation, chap. xxi. the New Jerusalem is 
 thus described: "Her light was like unto a stone most 
 precious, even like a jasper stone, clear as crystal. And 
 she had a wall great and high, and had twelve gates, and 
 at the gates, twelve angels and names written thereon, 
 which are the names of the twelve tribes of the children 
 of Israel. And the wall was a hundred and forty-four 
 cubits, according to the measure of a man, that is, of the 
 angel ; and the building of the wall was of jasper; and the 
 foundations of all manner of precious stones, of jasper, 
 sapphire, chalcedony, emerald, sardonyx, sardius, chryso- 
 lite, beryl, topaz, chrysoprasus, jacinth, and amethyst. 
 And the gates were twelve pearls. And the city was pure 
 gold, as it were transparent glass; and it was four square ; 
 the length and the breadth, and the height of it equal, 
 twelve thousand furlongs;" with many other circumstances. 
 That all these things are to be understood spiritually, 
 appears from hence; that by the New Jerusalem is meant 
 a new church, which is to be established by the Lord, as 
 is sliown in The Doctrine of the Lord, n. 02 — 65 : and 
 since by Jerusalem is there signified the church, it follows 
 of consequence, that all things spoken of it as of a city, 
 respecting its wall, the foundations of the wall, and their 
 measures, contain a spiritual sense, inasmuch as all things 
 relating to the church are spiritual. What the expressions 
 in the above description particularly signify, is shown in 
 the work On the Neiv Jerusalem, n. 1., wherefore it is 
 needless here to repeat the explanation. It is enough to 
 understand from thence, that there is a spiritual sense in 
 
12 DOCTRINE OF THE NEW JERUSALEM 
 
 every part of the description, like a soul in its body, and 
 that without such a sense the expressions could have no 
 reference to the church ; as where it is said that the city 
 was of pure gold, its gates of pearls, the wall of jasper, 
 the foundations of the wall of precious stones, that the 
 wall was a hundred and forty-four cubits, which is the 
 measure of a man, that is, an angel, and that the city was 
 in length, breadth, and height, twelve thousand furlongs, 
 with many other particulars : but whosoever, by the sci- 
 ence of correspondences, is acquainted with the spiritual 
 sense of the Word, will understand those expressions, and 
 will see, for instance, that the wall and its foundations sig- 
 nify the doctrinal tenets of the New Church, derived from 
 the literal sense of the Word ; and that the numbers twelve, 
 one hundred and forty-four, twelve thousand, signify sim- 
 ilar things, namely, all the truths and goods of the church, 
 in one complex. 
 
 11. Again, in the Revelation, chap, vii., it is written, that 
 there were sealed, of all the tribes of the children of Israel, 
 one hundred and forty-four thousand, twelve thousand of 
 each particular tribe; of the tribe of Judah, of the tribe 
 of Reuben, of Gad, of Ashur, of Naphthali, of Manasses, 
 of Simeon, of Levi, of Issachar, of Zebulon, of Joseph, 
 and of Benjamin. The spiritual sense of these words 
 teaches, that all are saved in whom the Lord has established 
 liis church : for, in a spiritual sense, by being marked in 
 the forehead, or sealed, is signified, to be acknowledged by 
 the Lord, and to be saved : by the twelve tribes of Israel 
 are signified all of that church; by twelve, twelve thou- 
 sand, and one hundred and forty-four thousand, are signi- 
 fied all ; by Israel is signified the church, and by each 
 particular tribe, some particular specific principle or char- 
 acter of the church. If this spiritual meaning of these 
 words be not known, it may be imagined that salvation is 
 confined to a certain number, and to those of the Israel- 
 itish and Jewish nation. 
 
 12. Again, in the Revelation, chap. vi. it is written, 
 that when the Lamb opened one of the seals of the Book, 
 there went forth a white horse, and that he who sat thereon 
 had a bow, and that a crown was given unto him : and 
 that when he opened the second seal, there went forth a 
 red horse, and that to him who sat thereon was given a great 
 sword : and that when he opened the third seal, there went 
 forth a black horse, and that he that sat thereon held in 
 
RESPECTING THE SACRED SCRIPTURE. 13 
 
 his hand a pair of balances : and that when he opened the 
 fourth seal, there went forth a pale horse, and that the name 
 of him that sat thereon was Death. What these words sig- 
 nify can only be unfolded by the spiritual sense; and it is 
 fully unfolded when it is known what is signified by open- 
 ing the seals, by horses, and by the other things therein 
 mentioned. Thereby are described the successive states 
 of the church from its beginning to its end, as to the 
 understanding of the Word : by the Lamb's opening the 
 seals of the Book, is signified the manifestation of those 
 states of the church by the Lord : by a horse is signified 
 the understanding of the Word : by a white horse, the 
 understanding of truth from the Word in the first state of 
 the church ; by the bow of him that sat upon that horse, 
 the doctrine of charity and faith combating against false 
 principles ; by a crown, eternal life the reward of victory : 
 by a red horse is signified the understanding of the Word 
 destroyed, as to the principle of good, in the second state 
 of the church ; by a great sword, f^alsity combating against 
 truth : by a black horse is signified the understanding of 
 the Word destroyed, as to the principle of truth, in the 
 third state of the church ; by a pair of balances, the esti- 
 mation of truth so small as scarce to be of any amount : 
 by a pale horse is signified the understanding of the Word 
 annihilated, by the evils of life and the falsities thence 
 derived, in the fourth and last state of the church : and by 
 death, eternal damnation. That such is the signification of 
 the contents of the above passage in the spiritual sense, 
 does not appear in the sense of the letter, or the natural 
 sense: wherefore, unless the spiritual sense had been now 
 for once opened, the Word, as to this and other passages 
 in the Revelation, must have been closed up, so that at 
 length no one would know how, and in what, any thing 
 holy lay therein concealed. The case is the same in 
 respect to the signification of the four horses and the four 
 chariots that came forth from between two mountains of 
 brass; see Zech. vi. 1 — 8. 
 
 13. Again, in the Revelation, chap. ix. it is written, 
 *' The fifth angel sounded, and I saw a star fall from heaven 
 unto the earth, and to him was given the key of the bot- 
 tomless pit : and he opened the bottomless pit, and there 
 arose a smoke out of the pit as the smoke of a great fur- 
 nace ; and the sun and the air were darkened by reason of 
 the smoke of the pit : and there came out of the smoke 
 2 
 
14 DOCTRINE OF THE NEW JERUSALEM 
 
 locusts upon the earth, and unto them was given power as 
 the scorpions of the earth have power : — the shapes of the 
 locusts were like unto horses prepared for battle; and on 
 their heads were as it were crowns like gold ; and their 
 faces were as the faces of men, and they had hair as the hair 
 of women, and their teeth were as the teeth of lions ; and 
 they had breast-plates as it were breast-plates of iron ; and 
 the sound of their wings was as the sound of chariots of many 
 horses running to battle : and they had tails like unto scorpi- 
 ons, and there were stings in their tails ; and their power was 
 to hurt men five months : and they had a king over them, 
 which is the angel of the bottomless pit, whose name in the 
 Hebrew tongue is Abaddon, but in the Greek tongue hath his 
 name Apollyon." These words, in like manner, must needs 
 be unintelligible to every one who is not acquainted by reve- 
 lation with the spiritual sense, for there is nothing said in 
 this passage without a meaning, but the whole thereof, and 
 every particular expression therein, is significative. The 
 subject here treated of is concerning the state of the 
 church, when all the knowledges of truth from the Word 
 are destroyed, in consequence whereof man, becoming 
 sensual, persuades himself that falsities are truths. By a 
 star fallen from heaven are signified the knowledges of 
 truth destroyed : by the sun and air being darkened, is 
 signified the light of truth made darkness : by locusts 
 which came forth from the smoke of the pit, are signified 
 falsities in the extremes, such as appertain to those who 
 are become sensual, and who see and judge all things 
 according to fallacies: by a scorpion is signified their per- 
 suasive principle or faculty : by the locusts appearing as 
 horses prepared for battle is signified their ratiocinations 
 as from the understanding of truth : by the locusts having 
 crowns like unto gold upon their heads, and having faces 
 as the faces of men, is signified, that they appeared to 
 themselves as conquerors and as wise : by their having 
 hair as the hair of women, is signified that they appeared 
 to themselves as if they were in the affection of truth : by 
 their having teeth as lions' teeth, is signified, that sensual 
 things, which are the ultimates of the natural man, appear- 
 ed to them as if they had power over all things : by their 
 having breast-plates as breast-plates of iron, are signified 
 argumentations grounded in fallacies, by which they fight 
 and prevail ; by the sound of their wings being as the 
 sound of chariots of horses running to battle, are signified 
 
RESPECTING THE SACRED SCRIPTURE. 15 
 
 ratiocinations as if grounded in the truths of doctrine from 
 the Word, for whicli they were to combat: by their having 
 tails as scorpions, are signified persuasions : by their hav- 
 ing stings in their tails, are signified the cunning arts of 
 deceiving thereby : by their having power to hurt men five 
 months, is signified, that they induce a kind of stupor on 
 those who are principled in the understanding of truth and 
 in the perception of good : by their having a king over 
 them, the angel of the bottomless pit, whose name is 
 Abaddon or Apollyon, is signified, that their falsities were 
 from hell, the abode of those who are merely natural, and 
 principled in self-intelligence. This is the spiritual sense 
 of these words, whereof nothing appears in the sense of 
 the letter : and the like spiritual sense is contained in every 
 part of the book of the Revelation. It is to be observed, 
 that, in the spiritual sense, the whole has a regular connex- 
 ion and coherence, to effect and perfect which, each par- 
 ticular expression in the literal or natural sense is conducive, 
 insomuch that if a single word were taken away, the con- 
 nexion would be broken and the coherence perish ; there- 
 fore to prevent this, it is added at the end of this prophet- 
 ical book, that not a word shall be taken away (Rev. xxii. 
 19). The case is similar in regard to the books of the 
 prophets of the Old Testament ; from which, lest any thing 
 should be taken away, it was effected by the divine provi- 
 dence of the Lord, that each particular therein, even to 
 letters, should be counted or numbered; which was done 
 by the Masorites.* 
 
 14. Where the Lord speaks to his disciples about the 
 consummation of the age, which is the last time of the 
 church, at the end of his predictions concerning its succes- 
 sive changes of state he says, ''Immediately after the trib- 
 ulation of those days, shall the sun be darkened, and the 
 moon shall not give her light, and the stars shall fall from 
 heaven, and the powers of the heavens shall be shaken. 
 And then shall appear the sign of the Son of Man in 
 heaven : and then shall all the tribes of the earth mourn, 
 
 *It maybe expedient to inform the unlearned reader, that the 
 Masorites were Jewish doctors, authors of the Masora, which was a 
 critique on the Hebrew text of the Bible, wherein were numbered 
 the verses, words, and letters of the text, and all the variations of it 
 marked; the design of which work was, to secure the text from any 
 alterations which might otherwise happen, and to serve, according to 
 the Jewish expression, as a hedge to the law. 
 
16 DOCTRINE OF THE NEW JERUSALEM 
 
 and they shall see the Son of Man coming in the clouds of 
 heaven with j)ower and great glory. And he shall send his 
 angels with a great sound of a trumpet, and they shall 
 gather together his elect from the four winds, from one 
 end of heaven to the other" (Matt. xxiv. 29, 30, 31). By 
 these words, in their spiritual sense, is not meant that the 
 sun and the moon should be darkened, that the stars should 
 fall from heaven, and that the sign of the Lord should 
 appear in the heavens, and that he should be seen in the 
 clouds, attended by his angels with trumpets ; but by all 
 these expressions are meant spiritual things relating to the 
 church, of whose final state or period they are spoken. 
 For, in the spiritual sense, by the sun which shall be dark- 
 ened, is meant the Lord as to love : by the moon which 
 shall not give her light, is meant the Lord as to faith : by 
 the stars which shall fall from heaven, are meant the 
 knowledges of truth and good, which would perish : by the 
 sign of the Son of Man in heaven, is meant the appearance 
 of divine truth : by the tribes of the earth which shall 
 mourn, is meant the failure of all truth which should be 
 the object of faith, and of all good which should be the 
 object of love : by the coniing of the Son of Man in the 
 clouds of heaven with power and glory, is meant the pres- 
 ence of the Lord in the Word, and revelation; by the 
 clouds of heaven is signified the literal sense of the Word, 
 and by glory, the spiritual sense : by the angels with a 
 great sound of a trumpet, is meant heaven, whence divine 
 truth comes; by gathering together the elect from the four 
 winds, from one end of heaven to the other, is meant a 
 new church as to love and faith. That in this passage we 
 are not to understand the darkening of the sun and moon, 
 and the falling of the stars upon the earth, is evident from 
 the writings of the prophets, where mention is made of 
 the same circumstances in reference to the state of the 
 church at the time when the Lord should come into the 
 world ; as in Isaiah : " Behold, the day of Jehovah cometh, 
 cruel both with wrath and fierce anger ; — for the stars of 
 heaven, and the constellations thereof, shall not give their 
 light; the sun shall be darkened in his going forth, and 
 the moon shall not cause her light to shine; and I will 
 punish the world for their evil" (xiii. 9, 10, 11); and in 
 Joel : "The day of Jehovah cometh, — a day of darkness 
 — and of thick darkness. — The sun and the moon shall be 
 darkened, and the stars shall withdraw their shining" (ii. 
 
RESPECTING THE SACRED SCRIPTURE. 17 
 
 1, 2; iii. 15); and in Ezekiel : '^ I will cover the heaven, 
 and make the stars thereof dark ; I will cover the sun with 
 a cloud, and the moon shall not give her light; all the 
 bright lights of heaven will I make dark over thee, and set 
 darkness upon thy land" (xxxii. 7, 8) : by the day of Jeho- 
 vah is meant the Lord's advent which was at a time when 
 there was no longer any goodness and truth remaining in 
 the church, nor any knowledge of the Lord, 
 
 15. In order to show more clearly that the prophetical 
 parts of the Word of the Old Testament are, in many 
 places, unintelligible without a spiritual sense, I shall here 
 adduce a few passages; as this in Isaiah: "Jehovah of 
 hosts shall stir up a scourge for him, according to the 
 slaughter of Midian at the rock of Oreb ; and as his rod 
 was upon the sea, so shall he lift it up after the manner of 
 Egypt. And it shall come to pass in that day, that his 
 burden shall be taken away from off thy shoulder, and his 
 yoke from off thy neck. — He is come to Aiath, he shall 
 pass to Migron, at Michmash he hath laid up his carriages. 
 They are gone over the passage ; they have taken up their 
 lodging at Geba ; Ramah is afraid, Gibeah of Saul is fled. 
 Lift up thy voice, O daughter of Gallim, cause it to be 
 heard unto, O Laish, O poor Anatlioth ; Madmenah is 
 removed ; the inhabitants of Gebim gather themselves 
 together; as yet shall he remain at Nob that day ; he shall 
 shake his hand against the mount of the daughter of Zion, 
 the hill of Jerusalem ; he shall cut down the thickets of the 
 forest with iron, and Lebanon shall fall by a mighty one" 
 (x. 26 — 34). In this passage there occur only mere 
 names, from which no meaning can be drawn but by the 
 help of the spiritual sense; in which sense, all names 
 throughout the Word signify things appertaining to heaven 
 and the church. By virtue of this sense is discovered the 
 signification of the contents of the above passage, as de- 
 noting that the whole church was brought into devastation 
 by means of scientifics perverting all truth, and confirming 
 all falsity. Again, in the same prophet : In that day, ** the 
 envy also of Ephraim shall depart, and the adversaries of 
 Judah shall be cut off; Ephraim shall not envy Judah, 
 and Judah shall not vex Ephraim ; but they shall fly upon 
 the shoulders of the Philistines toward the west, they 
 shrill spoil them of the east together; they shall lay their 
 hand upon Edom and Moab. — Jehovah shall utterly destroy 
 the tongue of the Egyptian sea, and with his mighty wind 
 2* 
 
18 DOCTRINE OF THE NEW JERUSALEM 
 
 shall he shake his hand over the river, and shall smite it 
 in the seven streams, and make men go over dry-shod; 
 and there shall be a highway for the remnant of his people 
 which shall be left from Assyria" (xi. 13 — 16). In this 
 passage, also, it is impossible to see any thing divine, unless 
 it be known what is signified by each particular name, not- 
 withstanding the subject here treated of is concerning the 
 coming of the Lord, and what shall come to pass at that 
 time, as plainly appears from verses 1 — 10: without the 
 help therefore of the spiritual sense, how is it possible for 
 any one to discern the genuine signification of these words 
 in their order, as denoting that they who through ignorance 
 are principled in falses, and do not suffer themselves to be 
 seduced by evils, will come to the Lord, and that the Word 
 will then be understood by the church, and that falsities will 
 then be no longer hurtful to them. The case is the same 
 in those passages where no names occur, as in Ezekiel : 
 " Thus saith the Lord Jehovah : Thou Son of man, speak 
 unto every feathered fowl, and to every beast of the field, 
 Assemble yourselves, and come; gather yourselves from 
 every side to my sacrifice which I do sacrifice for you, even 
 a great sacrifice upon the mountains of Israel ; that ye 
 may eat flesh and drink blood ; ye shall eat the flesh of the 
 mighty, and drink the blood of the princes of the earth — 
 ye shall eat fat till ye be full, and drink blood till ye be 
 drunken of my sacrifice which I have sacrificed for you. 
 Ye shall be filled at my table with horses and chariots, 
 with mighty men, and with all men of war. And I will 
 set my glory amongst the heathen" (xxxix. 17 — 21.) If it 
 be not known by the spiritual sense what is signified by 
 sacrifice, what by flesh and blood, what by horses and char- 
 iots, mighty men, and men of war, it must needs ap- 
 pear as if those things were to be eaten and drunken ; 
 but the spiritual sense teaches, that by eating flesh and 
 drinking blood of the sacrifice which the Lord Jehovah 
 shall sacrifice on the mountains of Israel, is signified to 
 appropriate Divine Good and Divine Truth from the Word ; 
 for this passage treats of the calling together of all to the 
 Lord's kingdom, and in particular of the establishment of 
 the church amongst the Gentiles by the Lord. Wiio cannot 
 see that by flesh is not here meant flesh, nor by blood, blood ? 
 as where it is said that they should drink blood till they 
 were drunken, and that they should be filled with horses, 
 chariots, mighty men, and all men of war? The case is 
 similar in a thousand other passages in the prophets. 
 
RESPECTING THE SACRED SCRIPTURE. 19 
 
 16. Without the spiritual sense it is impossible for any 
 one to know why the prophet Jeremiah was commanded to 
 buy himself a girdle, and not to draw it through the waters, 
 but to go to Euphrates, and hide it there in a hole of the 
 rock, (Jerem. xiii. 1 — 7) ; or why Isaiah the prophet was 
 commanded to loose the sackcloth from off his loins, and 
 to put off his shoe from off his foot, and to go naked and 
 barefoot three years (Isaiah xx. 2, 8) ; or why Ezekiel the 
 prophet was commanded to make a razor pass upon 
 his head and upon his beard, and afterwards to divide 
 them, and to burn a third part in the midst of the city, and 
 to smite a third part with the sword, and to scatter a third 
 part in the wind, and to bind a little of them in his 
 skirts, and at last to cast them into the midst of the fire 
 (Ezek. V. 1 — 4) ; or why the same prophet was commanded 
 to lie upon his left side three hundred and ninety days, and 
 upon his right side forty days, and to make himself a cake 
 of wheat, and barley, and millet, and fitches, with cow's 
 dung, and eat it ; and in the mean time to raise a rampart 
 and a mound against Jerusalem and besiege it (Ezek, iv. 
 1 — 15); or why Hosea was twice commanded to take to 
 himself a harlot to wife f Hosea i. 2 — 9 ; iii. 2, 3) ; with 
 several other things of a like nature. Moreover, who can 
 know, without the spiritual sense, what is signified by all 
 things appertaining to the tabernacle; as by the ark, the 
 mercy-seat, the cherubim, the candlestick, the altar of 
 incense, the shew-bread on the table, and the vails and cur- 
 tains? Or who would know, without the spiritual sense, 
 what is signified by Aaron's holy garments; as by his coat, 
 his cloak, the ephod, the uriin and thummim, the mitre, 
 and several things besides? Or, without the spiritual 
 sense, who would know what is signified by all those par- 
 ticulars which were enjoined concerning burnt offerings, 
 sacrifices, meat-offerings, and drink-offerings; and also 
 concerning sabbaths and feasts? The truth is, that noth- 
 ing was enjoined, be it ever so minute, but what was signifi- 
 cative of something appertaining to the Lord, to heaven, 
 and to the church. From these few instances then it may 
 be plainly seen, that there is a spiritual sense in all and 
 every part of the Word. 
 
 17. That the Lord, during his abode in the world, spoke 
 by correspondences, and thus both spiritually and naturally 
 at thesame time, may appear from his parables, in which 
 evey single expression contains in it a spiritual sense. 
 
20 DOCTRINE OF THE NEW JERUSALEM 
 
 As, for example, in the parable of the ten virgins, he says, 
 *' Then shall the kingdom of heaven be likened unto ten 
 virgins, who took their lamps, and went forth to meet the 
 bridegroom. And five of them were wise, and five were 
 foolish : they that were foolish, took their lamps, and took 
 no oil with them, but the wise took oil in their vessels with 
 their lamps. Whilst the bridegroom tarried, they all slum- 
 bered and slept: and at midnight there was aery made, 
 Behold, the bridegroom cometh, go ye out to meet him. 
 Then all those virgins arose and trimmed their lamps ; and 
 the foolish said unto the wise, Give us of your oil, for our 
 lamps are gone out: but the wise answered, saying. Not so, 
 lest there be not enough for us and you : but go ye rather 
 to them that sell, and buy for yourselves. And while they 
 went to buy, the bridegroom came, and they that were ready 
 went in with him to the marriage, and the door was shut. 
 Afterward came also the other virgins, savinor. Lord, Lord, 
 open to us; but he answered and said, Verily, I say unto 
 you, I know you not" (Matt. xxv. 1 — 13). That there is a 
 spiritual sense in every part of this parable, and conse- 
 quently a divine holiness, can only be seen by those who 
 are apprised of the existence of a spiritual sense, and are 
 acquainted with its nature. In the spiritual sense, by the 
 kingdom of God is meant heaven and the church ; by the 
 bridegroom, the Lord; by a wedding, the marriage of 
 the Lord with heaven and the church by the good of love 
 and faith ; by virgins, those who belong to the church ; by 
 ten, all ; by five, some part ; by lamps, the truths of faith; 
 by oil, the good of love ; by sleeping and awaking, the life 
 of man in the world, which is natural life, and his life 
 after death which is spiritual ; by buying, to procure for 
 themselves; by going to them that sell and buying oil, to 
 procure for themselves the good of love from others 
 after death : and because this is then impracticable, there- 
 fore, although they came with their lamps and the oil they 
 had bought to the marriage door, yet the bridegroom said 
 unto them, " T know you not ;" the reason is, because 
 man, after the conclusion of his life in this world, retains 
 the nature and quality which he had acquired by that life. 
 From hence it is evident, that the Lord spoke by mere 
 correspondences, and this in consequence of speaking from 
 the Divinity which was in him, and belonged to him. That 
 the bridegroom signifies the Lord, that the kingdom of 
 God signifies heaven and the church, and that a marriage 
 
RESPECTING THE SACRED SCRIPTURE. 21 
 
 Signifies the Lord's marriage with the church by the good 
 of love and of faith ; that virgins signify those who are of 
 the church, ten, all ; five, some; to sJeep, a natural state; 
 to buy, to procure for themselves ; a door, entrance into 
 heaven ; and not to know, when spoken by the Lord, not 
 to be principled in the love of him ; — all this may appear 
 from many passages in the prophetical parts of the Word, 
 where the same expressions have a similar signification. 
 Because virgins signify those who belong to the church, 
 therefore in the prophetical parts of the Word we find so 
 frequent mention made of the virgin and daughter of 
 Zion, of Jerusalem, of Judah, and of Israel ; and because 
 oil signifies the good of love, therefore all the holy things 
 of the Israelitish church were anointed with oil. It is 
 also similar in respect to the other parables, and all the 
 words spoken by the Lord ; and it was from this ground 
 that the Lord declares that his "words are spirit and are 
 life" (John vi. 63). The case is the same with all the 
 Lord's miracles, which were divine, as signifying various 
 states amongst those with whom the church was to be 
 established by the Lord. Thus when the blind received 
 sight, it signified that they should receive understanding 
 who were in ignorance of the truth ; when the deaf received 
 hearing, it signified, that they should hearken and obey 
 who had heard nothing before concerning the Lord, and 
 concerning the Word: when the dead were raised, it signi- 
 fied, that they should become alive, who otherwise would 
 have spiritually perished : and so in other cases. This is 
 meant by the Lord's reply to the disciples of John, who 
 sent to ask whether he was he who should come: "Go and 
 shew John again those things which ye do hear and see: 
 the blind receive their sight, and the lame walk, the lepers 
 are cleansed, and the deaf hear, the dead are raised up, 
 and the poor have the Gospel preached to them" (Matt. xi. 
 3, 4, 5). Moreover, all the miracles related in the Word 
 contain in them such things as relate to the Lord, to heaven, 
 and the church; on which account they are divine mira- 
 cles, and are distinguished from miracles not divine. These 
 few observations may serve to illustrate the nature and 
 meaning of the spiritual sense of the Word, and to show 
 that it exists in the whole of it, and in every part. 
 
 18. 3. That it is owing to the spiritual sense that the 
 Word is divinely inspired, and holy in every syllable. It 
 is asserted in the church, that the Word is holy, inasmuch 
 
22 DOCTRINE OF THE NEW JERUSALEM 
 
 as Jehovah God spoke it ; but because its holiness does 
 hot appear in its literal sense, they who once begin to 
 doubt about its holiness on that account, in the future 
 course of their reading confirm their doubts by many pas- 
 sages they meet with, suggesting these questions : " Can 
 this be holy? Can this be divine?" In order, therefore 
 to prevent the influence of such doubts on men's minds, 
 lest they should destroy the Lord's conjunction with the 
 church that is in possession of the Word, it has pleased 
 the Lord at this time, to reveal its spiritual sense, for the 
 purpose of discovering to mankind in what part of it its 
 divine sanctity lies concealed. But to illustrate this, let 
 us apply to examples. In the Word we find frequent men- 
 tion made, sometimes of Egypt, sometimes of Assyria, 
 sometimes of Edom, of Moab, of the children of Ammon, 
 of Tyre and Sidon, and of Gog : they, now, who do not 
 know that by those names things relating to heaven and 
 the church are signified, may be easily led into the erro- 
 neous notion, that the Word treats much of people and 
 nations, and but little of heaven and the church, thus 
 much about earthly things, and but little about heavenly 
 things ; whereas, were such persons acquainted with what 
 is signified by those people and nations, or by their names, 
 this might be a means to lead them out of error into truth. 
 In like manner when it is observed that in the Word fre- 
 quent mention is made of gardens, groves, and woods ; and 
 also of the trees that grow therein, as the olive, the vine, 
 the cedar, the poplar, and the oak : and also of lambs, 
 sheep, goats, calves, oxen ; and likewise of mountains, 
 hills, valleys, fountains, rivers, waters, and the like : he 
 who knows nothing of the spiritual sense of the Word 
 must of necessity be led to suppose, that nothing further 
 is meant by these things than what is expressed in the 
 letter ; for he little thinks that by a garden, a grove, and a 
 wood, are meant wisdom, intelligence, and science; that 
 by the olive, the vine, and the cedar, the poplar, and the 
 oak, are meant the good and truth of the church, under 
 the different qualities of celestial, spiritual, rational, natural, 
 and sensual ; that by a lamb, a sheep, a goat, a calf, and 
 an ox, are meant innocence, charity, and natural affection; 
 that by mountains, hills, and valleys, are meant the higher, 
 the lower, and the lowest things relating to the church. 
 The case is in like manner altered, when the reader is 
 aware, that by Egypt is signified what is scientific, by 
 
RESPECTING THE SACRED SCRIPTURE. 23 
 
 Assyria what is rational, by Edom what is natural, by Moab 
 the adulteration of good, by the children of Ammon the 
 adulteration of truth, by Tyre and Sidon the knowledges 
 of goodness and truth, and by Gog external worship with- 
 out internal. When the mind is opened to this knowledge, 
 it may then be able to conceive that the Word treats solely 
 of heavenly things, and that the earthly things mentioned 
 in it are only the subjects wherein those heavenly ones are 
 contained. But it may be expedient to illustrate this also 
 by an example taken from the Word. It is written in 
 David, '* The voice of Jehovah is upon the waters : the 
 God of glory thundereth : Jehovah is upon many waters; 
 the voice of Jehovah breaketh the cedars ; yea, Jehovah 
 breaketh the cedars of Lebanon; he maketh them also to 
 skip like a calf, Lebanon and Sirion, like a young unicorn : 
 the voice of Jehovah divideth the flames of fire ; the voice 
 of Jehovah shaketh the wilderness, Jehovah shaketh the wil- 
 derness of Kadesh ; the voice of Jehovah maketh the hinds 
 to calve, and discovereth the forests ; but in his temple doth 
 every one speak of his glory" (Psalm xxix. 3 — 9). In this 
 passage, if the reader is not aware that all the particulars 
 thereof are holy and divine as to each single expression, he 
 may say within himself, if he be a merely natural man,*' What 
 can this mean that Jehovah sits upon the waters, that by his 
 voice he breaks the cedars, that he causes them to skip like a 
 calf, and Lebanon like a young unicorn ; and that he causeth 
 the hinds to calve ;" not to mention other particulars : for 
 he knows not that the power of Divine Truth, or the Word, 
 is described by these things in the spiritual sense; for in 
 that sense, by the voice of Jehovah, which is there called 
 thunder, is meant the Divine Truth or Word in its power : 
 by the many waters on which Jehovah sits, are meant the 
 truths thereof; by cedars and by Lebanon, which he breaks 
 and bruises, are meant the falsities of the rational man; 
 by a calf and a young unicorn, are meant the falsities of 
 the natural and sensual man; by a flame of fire, the affec- 
 tion of falsity ; by the wilderness, and the wilderness of 
 Kadesh, the church where there is no truth and goodness ; 
 by hinds, which the voice of Jehovah causes to calve, are 
 meant the Gentiles who are principled in natural good ; and 
 by the forests which he discovers, are meant the sciences 
 and knowledges which the Word opens to them ; where- 
 fore it follows, that in his temple every one declares glory ; 
 by which is meant, that in all the particulars of the Word 
 
5J4 DOCTRINE OF THE NEW JERUSALEM 
 
 there are contained divine truths; for a temple signifies 
 the Lord, and consequently the Word, and also heaven 
 and the church, and glory signifies Divine Truth. Hence 
 it appears, that there is not a single expression in this pas- 
 sage, but what describes the divine power of the Word put 
 forth against falsities of every kind amongst natural men, 
 and the divine power exerted in reforming the Gentiles. 
 
 19. There is in the Word a sense still more interior 
 which is called Celestial, concerning which somewhat 
 was said above, n. 6; but this sense cannot easily be 
 unfolded, not being so much the object of intellectual 
 thought, as of will-affection. The true ground and reason 
 why there is in the Word a sense still more interior, which 
 is called celestial, is, because from the Lord proceed Divine 
 Good and Divine Truth, Divine Good from his Divine 
 Love, and Divine Truth from his Divine Wisdom ; each 
 is in the Word, for the Word is the Divine Proceeding. 
 It is on this account that the Word imparts life to those 
 that read it under holy influence : but more will be 
 said on this subject in another place, where it will be 
 shown that a marriage of the Lord with the church, 
 and consequently a marriage of goodness and truth, is con- 
 tained in every particular of the Word. 
 
 20. 4. That the spiritual sense of the Word has hereto- 
 fore remained unknown. That all things in nature, both in 
 general and in particular, correspond to things spiritual, 
 and, in like manner, all and every thing in the human 
 body, is shown in the treatise concerning Heaven and Hell, 
 n. 87 — 105. But what is meant by correspondence, has to 
 this day remained unknown, notwithstanding it was a sub- 
 ject most familiar to the men of the most ancient times, 
 who esteemed it the chief of sciences, and cultivated it so 
 universally, that all their books and tracts were written by 
 correspondences. The book of .Job, which was a book of 
 the ancient church, is full of correspondences. The hiero- 
 glyphics of the Egyptians, and the fabulous stories of 
 antiquity, were founded on the same science. All the an- 
 cient churches were churches representative of spiritual 
 things ; and their ceremonies, and also their statutes, 
 which were rules for the institution of their worship, con- 
 sisted of mere correspondences ; in like manner, every 
 thing in the Israelitish church, their burnt-offerings and 
 sacrifices, with all the particulars belonging to each, were 
 correspondences : so also was the tabernacle, with all 
 
RESPECTING THE SACRED SCRIPTURE. 25 
 
 things contained in it: and likewise their festivals, as the 
 feast of unleavened bread, the feast of tabernacles, the 
 feast of the first-fruits ; also, the priesthood of Aaron and 
 the Levites, and their garments of holiness ; and beside 
 the things above mentioned, all their statutes and judg- 
 ments, relating to worship and life, were correspondences. 
 Now, forasmuch as divine things, fix their existence in 
 outward nature in correspondences, therefore the Word 
 was written by mere correspondences ; and for the same 
 reason the Lord, in consequence of speaking from Divin- 
 ity, spoke by correspondences; for whatever proceeds 
 from Divinity, when it comes into outward nature, mani- 
 fests itself in such outward things as correspond with what 
 is divine ; which outward things become then the reposito- 
 ries of divine things, otherwise called celestial and spiritual, 
 which lie concealed within them, 
 
 21. I have been informed, that the men of the Most 
 Ancient Church, which was before the flood, were of so 
 heavenly a genius, that they conversed with angels, and 
 that they had the power of holding such converse by means 
 of correspondences; hence the state of their wisdom be- 
 came such, that, on viewing any of the objects of this 
 world, they not only thought of them naturally, but also 
 spiritually, thus in conjunction with the angels of heaven. 
 I have been further informed, that Enoch, who is spoken 
 of in Oenesis, chap. v. 21 — 24, together with his associ- 
 ates collected correspondences from the lips of these celes- 
 tial men, and transmitted the science of them to posterity ; 
 in consequence of which, the science of correspondences 
 was not only known in many kingdoms of Asia, but also 
 much cultivated, particularly in the land of Canaan, Egypt, 
 Assyria, Chaldea, Syria, and Arabia, and in Tyre, Sidon, 
 and Nineveh ; and that from thence it was conveyed into 
 Greece, where it was changed into fable, as may appear 
 from the works of the oldest writers of that country. 
 
 22. But as the representative rites of the church, which 
 were correspondences, began, in process of time, to be 
 corrupted by idolatrous and likewise magical applications 
 of them; therefore the science of correspondences was, 
 by the divine providence of the Lord, gradually lost, and, 
 amongst the Israelitish and Jewish people entirely obliter- 
 ated. The divine worship of that people consisted indeed 
 of mere correspondences, and consequently was represent- 
 ative of heavenly things ; but still they had no knowledo-e 
 
 3 "^ 
 
26 DOCTRINE OF THE NEW JERUSALEM 
 
 of a single thing represented ; for they were altogether 
 natural men, and therefore had neither inclination nor 
 ability to gain any knowledge of spiritual and celestial 
 subjects : for the same reason they were necessarily igno- 
 rant of correspondences, these being representations of 
 things spiritual and celestial in things natural. 
 
 23. The reason why the idolatries of the Gentiles of old 
 took their rise from the science of correspondences, was, 
 because all things that appear on the face of the earth have 
 correspondence ; consequently, not only trees and vege- 
 tables, but also beasts and birds of every kind ; with fishes 
 and all other things. The ancients, who were versed in 
 the science of correspondences, made themselves images, 
 which corresponded with heavenly things ; and were greatly 
 delighted with them by reason of their signification, and 
 because they could discern in them what related to heaven 
 and the church : they therefore placed those images not 
 only in their temples, but also in their houses; not with 
 any intention to worship them, but to serve as means of 
 recollecting the heavenly things signified by them. Hence, 
 in Egypt, and in other places, they made images of calves, 
 oxen, and serpents, and also of children, old men, and 
 virgins ; because calves and oxen signified the affections 
 and powers of the natural man ; serpents the prudence of 
 the sensual man; children, innocence and charity; old 
 men, wisdom ; and virgins, the affections of truth ; and so 
 in other instances. Succeeding ages, when the science of 
 correspondences was obliterated, began to adore as holy, 
 and at length to worship as deities, the images and resem- 
 blances set up by their forefathers, because they found 
 them in and about their temples. The case was the same 
 with other nations; as with the Philistines in Ashdod, 
 whose God, Dagon (concerning whom, see 1 Sam. v. 1 to 
 the end) was, in its upper part, like a man, and in its lower 
 part like a fish ; the reason of which was, because a man 
 signifies intelligence, and a fish, science, which make a 
 one. For the same reason, the ancients performed their 
 worship in gardens and in groves, according to the different 
 kinds of trees growing in them, and also on mountains 
 and hills ; for gardens and groves signified wisdom and 
 intelligence, and every particular tree something that had 
 relation thereto; as the olive, the good of love ; the vine, 
 truth derived from that good ; the cedar, good and truth 
 rational ; a mountain signified the highest heaven ; a hill, 
 
RESPECTING THE SACRED SCRIPTURE. 27 
 
 the heaven beneath. That the science of correspondences 
 remained amongst many eastern nations, even till the com- 
 ing of the Lord, may appear also from the wise men of the 
 east, who visited the Lord at his nativity ; wherefore a star 
 went before them, and they brought with them gifts, gold, 
 frankincense, and myrrh (Matt. ii. 1,2, 9, 10, 11); for 
 the star which went before them signified knowledge from 
 heaven; gold signified celestial good ; frankincense, spirit- 
 ual good ; and myrrh, natural good ; which are the three 
 constituents of all worship. But still there was no knowl- 
 edge whatever of the science of correspondences amongst 
 the Israelitish and Jewish people, although all parts of 
 their worship, and all the statutes and judgments given 
 them by Moses, and all things contained in the Word, were 
 mere correspondences ; the reason was, because they were 
 idolaters at heart and consequently of such a nature and 
 genius, that they were not even willing to know that any 
 part of their worship had a celestial and spiritual signifi- 
 cation, for they believed that all the parts of it were holy 
 of themselves ; wherefore had the celestial and spiritual 
 significations been revealed to them, they would not only 
 have rejected, but also have profaned them : for this reason 
 heaven was so shut to them, that they scarcely knew 
 whether there was such a thing as eternal life. That such 
 was the case with them, appears evident from the circum- 
 stance, that they did not acknowledge the Lord, although 
 the whole Scripture throughout prophesied concerning him 
 and foretold his coming ; and they rejected him solely on 
 this account, because he instructed them about a heavenly 
 kingdom, and not about an earthly one ; for they wanted a 
 Messiah who should exalt them above all the nations in the 
 world, and not a Messiah who should provide only for their 
 eternal salvation. They affirm, however, that in the Word 
 are contained many arcana, which are called mystical ; but 
 they have no inclination to learn that those arcana relate to 
 the Lord. Tell them that they relate to gold, and they 
 immediately desire to know them. 
 
 24. The reason why the science of correspondences, 
 which is the key to the spiritual sense of the Word, was 
 not discovered to later ages, was, because the Christians of 
 the primitive church were men of such great simplicity, 
 that it was impossible to discover it to them ; for had it 
 been discovered, they would have found no use in it, nor 
 would they have understood it, After those first ages of 
 
28 DOCTRINE OF THE NEW JERUSALEM 
 
 Christianity, there arose thick clouds of darkness, and 
 overspread the whole Christian world, in consequence of 
 the establishment of the papal dominion ; arid they who 
 are subject thereto, and have confirmed themselves in its 
 false doctrines, have neither capacity nor inclination to 
 apprehend any thincr of a spiritual nature, consequently, 
 what is the nature of the correspondence of things natural 
 with things spiritual in the Word : for by this they would 
 be convinced, that by Peter is not meant Peter, but the 
 Lord as a rock, signified by Peter : and they would also be 
 convinced, that the Word, even to its inmost contents, is 
 divine, and that the papal decrees respectively are of no 
 account. But after the reformation, as men began to 
 divide faith from charity, and to worship God under three 
 persons, consequently three gods, whom they conceive to 
 be one, therefore at that time heavenly truths were con- 
 cealed from them; for if they had been discovered they 
 would have been falsified, and would have been abused to 
 the confirmation of faith alone without being at all applied 
 to charity and love : thus also men would have closed 
 heaven against themselves. 
 
 25. The reason why the spiritual sense of the Word is 
 at this day made known by the Lord, is, because the doc- 
 trine of genuine truth is now revealed ; and this doctrine, 
 and no o her, agrees with the spiritual sense of the Word. 
 This sense is likewise signified by the Lord's appearing in 
 the clouds with glory and power (Matt. xxiv. 30, 31) : 
 which chapter treats of the consummation of the age, by 
 which is meant the last time of the church. The opening 
 of the Word as to its spiritual sense was also promised in 
 the Revelation, and that sense is there meant by the white 
 horse, and by the great supper to which all are invited 
 (chap. xix. 11 — IS). That the spiritual sense far a long 
 4jme will not be acknowledged, and that this will be solely 
 owing to the influence of those who are principled in falsi- 
 ties of doctrine, particularly concerning the Lord, and 
 therefore do not admit truths, is meant in the Revelation 
 by the beast, and by the kings of the earth, who would 
 make war with him that sat on the white horse, chap. xix. 
 19; by ihe beast are meant the Roman Catholics, as chap, 
 xvii. 3; and by the kings of the earth are meant the Re- 
 formed, who are principled in falsities of doctrine. 
 
 26. 5. That hereafter the spiritual sense of the Word 
 will be made known unto none, but those who are principled 
 
RESPECTING THE SACRED SCRIPTURE. 29 
 
 in genuine truths from the Lord. The reason is, because 
 no one can see the spiritual sense, except it be given him 
 by the Lord alone, and except he be principled in divine 
 truths from the Lord. For the spiritual sense of the Word 
 treats solely of the Lord and of his kingdom, and that \s 
 the sense which his angels in heaven are in the perception 
 of, for It is his divine truth there. This it is possible for 
 man to violate, supposing him versed in the science of 
 correspondences, and desirous thereby to explore the spirit- 
 ual sense of the Word, under the influence of his own 
 self-derived intelligence alone ; for by some corresponden- 
 ces with which he is acquainted, he may pervert the spirit- 
 ual sense, and force it even to confirm what is false ; and 
 this would be to offer violence to divine truth, and conse- 
 quently to heaven also ; wherefore, if any one wishes to 
 open that sense by virtue of his own power, and not of 
 the Lord's, heaven is closed against him ; in which case, he 
 either loses sight of all truth, or falls into spiritual insanity. 
 To this may be added another reason, viz., that the Lord 
 teaches every one by means of the Word, and grounds his 
 teaching on the knowledges which man is in possession of, 
 never infusing new ones immediately ; wherefore unless a 
 man be principled in divine truths, or if he be only in posses- 
 sion of a {evj truths, and in falsities at the same time, he 
 may falsify truths by falsities ; as is done by every heretic, 
 as is well known, with regard to the literal sense of the 
 Word. To prevent, therefore, any person from entering 
 into the spiritual sense, and perverting the genuine truth 
 which belongs to that sense, there are guards set by the 
 Lord, which are signified in the Word by the cherubs. 
 This was made known to me by the following represent- 
 ation : " It was given to me to see great purses which had 
 the appearance of bags, in which was stored up money in 
 great abundance: and as they were open, it seemed as if 
 any one might take out, yea, steal away, the money therein 
 deposited ; but near those two purses sat two angels, as 
 guards. The place where ihey were laid appeared like a 
 manger in a stable. In a neighboring apartment were seen 
 modest virgins with a chaste wife ; and near that apart- 
 ment stood two infants, and information was given, that 
 they were to be treated in their sports, not in a childish 
 way, but according to wisdom. Afterwards there appeared 
 a harlot; and lastly, a horse lying dead. On seeing these 
 things I was instructed, that thereby was represented the 
 
30 DOCTRINE OF THE NEW JERUSALEM 
 
 literal sense of the Word, in which is contained the spirit- 
 ual sense. Those large purses full of money signified the 
 knowledges of truth in great abundance. Their being 
 open, and yet guarded by angels, signified, that any one 
 might take thence the knowledges of truth, but that there 
 was need of caution lest he should falsify the spiritual 
 sense, in which are naked truths. The manger in the 
 stable, in which the purses lay, signified spiritual instruc- 
 tion for the understanding; this is the signification of a 
 manger, because a horse that feeds there signifies under- 
 standing. The modest virgins who were seen in a neigh- 
 boring apartment, signified the affections of truth : and the 
 chaste wife signified the conjunction of goodness and 
 truth. The infants signified the innocence of wisdom 
 therein ; they were angels from the third heaven, who all 
 appear as infants. The harlot with the dead horse, signi- 
 fied the falsification of the Word by many at this day, 
 whereby all understanding of the Word is destroyed : a 
 harlot signifies falsification, and a dead horse signifies the 
 non-understandinor of truth." 
 
 III. That the Literal Sense of the Word is the 
 Basis, the Continent, and the Firmament,* op 
 its Spiritual and Celestial Senses. 
 
 27. In every divine work there is a first, a middle, and 
 a last, and the first passes through the middle to the last, 
 and thereby exists and subsists; hence the last is the basis. 
 The first also is in the middle, and by means of the mid- 
 dle in the last ; and thus the last is the continent. And 
 because the last is the continent and the basis, it is also 
 the firmament. 
 
 28. The learned reader will be able to comprehend the 
 propriety of calling those three, end.. cause, and effect, and 
 also esse^Jicri^ and eiisterc ;i and that the end answers to 
 
 * The word continent is here used to signify that which contains any- 
 thing, being derived from the Latin word contineo, which signifies to 
 contain ; and the word firmament is used to signify that which sup- 
 ports any thing, or renders it firm, from the Latin word firmo, which 
 signifies to make firm or support. 
 
 t We cannot possibly enable the unlearned reader to comprehend 
 the meaning of the three Latin words here used, otherwise than by 
 referring him to what was said above, n. 18, concerning the esse, the 
 essence, and the existence of God ; and if he has a right notion of the 
 
RESPECTING THE SACRED SCRIPTURE. 31 
 
 esse, the cause to fieri, and the effect to existere ; conse- 
 quently, that in every complete thing there is a trinity, 
 which is called first, middle, and last ; likewise, end, cause, 
 and effect ; and also, esse, fieri^ and existere. He who 
 comprehends this reasoning will be able to comprehend 
 also, that every divine work is complete and perfect in the 
 last; and likewise that in the last is contained the whole, 
 because the prior things are contained together in it. 
 
 29. From this ground it is, that by the number three, in 
 the Word, according to its spiritual sense, is signified what 
 is complete and perfect ; and also, the all or whole together. 
 Because this is the signification of that number, therefore 
 it is so frequently applied in the Word, when that signifi- 
 cation is intended to be expressed ; as in the following 
 places : Isaiah was to go naked and barefoot three years 
 (Isaiah xx. 3) ; Jehovah called Samuel three times, and 
 Samuel ran three times to Eli, and Eli understood him the 
 third time (I Sam. iii. 1 — 8) ; David said to Jonathan, that 
 he would hide himself in the field three days ; and Jona- 
 than afterwards shot three arrows beside the stone ; and 
 David, lastly, bowed himself three times before Jonathan 
 (1 Sam. XX. 5, 12 — 42) ; Elijah stretched himself three 
 times on the widow's son (1 Kings xvii. 21); Elijah com- 
 manded to pour water on the burnt-offering three times 
 (1 Kings xviii. 34); "Jesus said. The kingdom of heaven 
 is like unto leaven, which a woman took and hid in three 
 measures of meal, till the whole was leavened" (Matt. xiii. 
 33) ; Jesus said to Peter, that he should deny him thrice, 
 (Matt. XX vi. 34) ; Jesus said three times unto Peter, Lovest 
 thou me? (John xxi. 15, 16, 17.) Jonah was in the whale's 
 belly three days and three nights (Jonah i. 17) ; " Jesus 
 said, Destroy this temple, and in three days I will raise it 
 up" (John ii. 19); Jesus prayed three times in the garden 
 of Gethsemane (Matt. xxvi. 39 — 44) ; Jesus rose again on 
 the third day (Matt, xxviii.l) ; beside many other passages, 
 where the number three is mentioned; and it is mentioned 
 where a work finished and perfect is the subject treated of, 
 because such a work is signified by that number. 
 
 30. These observations are premised with a view to the 
 conclusions which follow, in order that they may be intel- 
 
 distinction between those three terms, he will then be able to form a 
 good idea of what is here meant by esse, fieri, and existere. The terms 
 literally signify, to be, to become, and to exist. 
 
3$^ DOCTRINE OF THE NEW JERUSALEM 
 
 lectually comprehended ; particularly, at present, that it 
 may be fully understood, that the natural sense of the 
 Word, which is its literal sense, is the basis, continent, and 
 firmament, of its spiritual and celestial senses. 
 
 31. That in the Word there are three senses, was shown 
 above, n. 6, 19 ; also, that the celestial sense, is its first 
 sense, the spiritual sense its middle sense, and the natural 
 sense its last sense : hence the rational man may conclude, 
 that the first, which is celestial, passes by its middle, which 
 is spiritual, to its last, which is natural ; and that thus its 
 last is the basis : also, that its first which is celestial, is in 
 its middle, which is spiritual, and by this in its last, which 
 is natural ; and that hence, its last, which is natural, and is 
 the literal sense of the Word, is the continent ; and whereas 
 it is the continent and basis, that it is also the firmament, 
 
 32. But how these things are, would require many pages 
 to explain fully, as they are arcana of heaven, and subjects 
 of angelic contemplation ; nevertheless they will be eluci- 
 dated, as far as possible, in the treatises of Angelic Wis- 
 dom concerning the Divine Love and Wisdom^ and concern- 
 ing the Divine Providence. It is sufficient for the present, 
 if, from what has been said above, we are enabled to draw 
 this conclusion : that in the Word, which is a divine work 
 expressly given for the salvation of mankind, the ultimate 
 sense, which is natural, and is called the literal sense, is 
 the basis, continent, and firmament, of the two interior 
 senses. 
 
 33. Hence it follows, that the Word without its literal 
 sense, would be like a palace without a foundation ; that is, 
 like a palace in the air and not on the ground, which could 
 only be the shadow of a palace, and must vanish away; 
 also, that the Word, without its literal sense, would be like 
 a temple in which are many holy things, and in the midst 
 thereof the holy of holies, without a roof and walls to 
 form the continents thereof ; in which case its holy things 
 would be plundered by thieves, or be violated by the beasts 
 of the earth and the birds of heaven, and thus be dissi- 
 pated. In the same manner, it would be like the taber- 
 nacle, in the inmost place whereof was the ark of the 
 covenant, and in the middle part the golden candlestick, 
 the golden altar for incense, and also the table for shew- 
 bread, which were its holy things, without its ultimates, 
 which were the curtains and vails. Yea, the Word 
 without its literal sense would be like the human body 
 
ftfigPfiCTlNG THE SACRED SCRlPTUHfi. 33 
 
 without its coverings, which are called skins, and without 
 its supporters, which are called bones, of which, supposing 
 it to be deprived, its inner parts must of necessity be dis- 
 persed and perish. It would also be like the heart and 
 the lungs in the thorax, deprived of their covering, which 
 is called the pleura, and their supporters, which are called 
 the ribs ; or like the brain without its coverings, which 
 are called the dura and pia mater, and without its common 
 covering, continent and firmament, which is called the 
 skull. Such would be the state of the Word without its 
 literal sense ; wherefore it. is said in Isaiah, that " the 
 Lord will create upon all the glory a covering " (iv. 5). 
 ^ 34. Similar to this would be the state of the heavens, 
 where the angels dwell, without the world, where men 
 dwell, mankind being the basis, continent, and firmament 
 thereof, and the Word being with men and in them. For 
 all the heavens are distinguished into two kingdoms, which 
 are called the celestial kingdom and the spiritual kingdom; 
 and those two kingdoms are founded on the natural king- 
 dom, the subjects of which are men.* 
 
 35. That the prophets of the Old Testament represented 
 the Lord as to the Word, and thereby signified the doctrine 
 of the church derived from the Word, and that hence they 
 were called sons of man, was shown in the Doctrine re- 
 specting the Lord, n. 28 ; whence it follows, that by the 
 various things which they suffered and endured, they rep- 
 resented the violence offered by the Jews to the literal 
 sense of the Word ; as where Isaiah was commanded to 
 put off" the sackcloth from his loins, and his shoes from 
 his feet, and to go naked and barefoot three years (Isaiah 
 XX. 2, 3) : in like manner where Ezekiel was commanded 
 to take a barber's razor, and cause it to pass upon his 
 head and upon his beard, and to burn a third part in the 
 midst of the city, and to smite a third part with the sword, 
 and to disperse a third part to the wind, and to bind a 
 little thereof in his skirts, and at length to cast it in the 
 midst of the fire and burn it (Ezekiel. v. 1 — 4). The 
 ground and reason of this signification and representation, 
 is, because by the head is signified wisdom derived from 
 the Word, hence by the hair and by the beard is signified 
 the ultimate of truth. In consequence of this signification 
 
 * That the angelic heavens are distinguished into two kingdoms, 
 the celestial and the spiritual, may be seen in the treatise on Heaven 
 and Hell, n. 20— 2J. 
 
34 DOCTRINE OF THE NEW JERUSALEM 
 
 it was a mark of great mourning, and also a great disgrace, 
 for any one to make himself bald, and likewise to appeaf 
 bald. For this cause, and no other, the prophet was di- 
 rected to shave the hair of his head and his beard, that 
 thereby he might represent the state of the Jewish church 
 as to the Word : this too, and no other, was the reason, 
 why the forty and two children, who called Elisha bald- 
 head, were torn in pieces by two bears (2 Kings ii. 23, 24, 
 25) ; for the prophet, as was before observed, represented 
 the Word, and baldness signifies the Word without its 
 ultimate sense. That the Nazarites represented the Lord 
 as to the Word in its ultimates, will be seen below, n, 49 ; 
 and therefore it was an ordinance with them that they 
 should cause their hair to grow, and should shave no part 
 of it : the term Nazarite, also, in the Hebrew tongue, 
 signifies the head of hair. It was also an ordinance for 
 the high priest, that he should not shave his head (Levit. 
 xxi. 10); and in like manner for the father of a fam.ily 
 (Levit. xxi. 5 ). Hence it was that baldness was esteemed 
 a great disgrace; as may appear from the following 
 passages : " On all their heads shall be baldness, and every 
 beard shall be cut off" (Isaiah xv. 2 ; Jerem. xlviii. 37). 
 *' Shame shall be upon all faces, and baldness upon all 
 their heads "(Ezek. vii. 18 ). "Every head was made bald^ 
 and every shoulder was peeled "(Ezek. xxix. 18). *' I 
 will bring up sackcloth upon all loins, and baldness upon 
 every head" (Amos viii. 10 ). " Make thee bald, and poll 
 thee for thy delicate children, enlarge thy baldness as the 
 eagle ; for they are gone into captivity from thee" (Micah 
 i. 16 ) ; where, by putting on and enlarging baldness, is 
 signified to falsify the truths of the Word in its ultimates; 
 for when these are falsified, as was done by the Jews, the 
 whole Word is destroyed : for the ultimates of the Word 
 are its fulcra and supports, yea, every single expression 
 is a fulcrum and support of its celestial and spiritual 
 truths. As hair of the head signifies truth in its ultimates, 
 therefore, in the spiritual world, all who despise the Word, 
 and falsify its literal sense, appear bald ; but they who 
 honor and love it, appear adorned with decent and be- 
 coming hair. On this subject see also below, n. 49. 
 
 36. The Word in its ultimate or natural sense, which 
 is the sense of the letter, is signified also by the wall of 
 the holy Jerusalem, the building whereof was jasper ; 
 and by the foundations of the wall, which were precious 
 
RESPECTING THE SACRED SCRIPTURE. 35 
 
 Stones; and also by the gates, which were pearls, (Rev. 
 xxi. 18 — 21 ); for by Jerusalem is signified the church as to 
 doctrine ; but more may be seen on this subject in the fol- 
 lowinor article. From what has been here observed it may 
 appear, that the literal sense of the Word, which is its 
 natural sense, is the basis, continent, and firmament, of 
 its inter:or senses, which are spiritual and celestial. 
 
 IV. That in the literal sense of the Word, Divine 
 Truth is in its Fulness, in its Sanctity, and in 
 ITS Power. 
 
 37. The reason why the Word, in its literal sense, is in 
 its fulness, in its sanctity, and in its power, is, because the 
 two prior, or interior senses, which are called the spiritual 
 and celestial sense, are simultaneously contained in the nat- 
 ural sense, which is the sense of the letter, as was said 
 above, n. 29; but in what manner they are so simultane- 
 ously contained, shall be now shown. 
 
 38. Both in heaven, and in the world, are two kinds of 
 order,* successive order, and simultaneous order. In suc- 
 cessive order one thing succeeds and follows another, from 
 what is highest to what is lowest ; but in simultaneous order 
 one thing adjoins to another, from what is innermost to 
 what is outermost. Successive order is like a column with 
 degrees from highest to lowest ; but simultaneous order is 
 
 *The author's reasoning in this ipldice, concerning successive a.nd 
 simultaneous order, may probably appear, to many readers, abstracted 
 and obscure. He is endeavoring to explain how the celestial and spir- 
 itual senses of the Word exist together, and at once, in the natural 
 sense. With this view he distinguishes between what he calls suc- 
 cessive and simultaneous order. By successive order he means the 
 arrangement of things one after another, in regular succession ; as of 
 the different degrees of a column from top to bottom, or of the differ- 
 ent states of the atmosphere in respect to density, from the surface of 
 the earth upwards. But by simultaneous order he means the arrange- 
 ment of things one within another ; as of the contents between a 
 centre and its circum^ference ; or as of three atmospheres, existing one 
 within the other; or as of the end, the cause, and the effect. Thus 
 he shows that as the end and the cause exist together, and at once, 
 in the effect, so, according to the same law of simultaneous order, the 
 celestial and spiritual senses of the Word exist togethei, and at once, 
 in the natural sense. For further information on the subject, see the 
 Treatise on Heaven and Hell, n. 38 ; that on the Intercourse beticeen the 
 Soul and the Body, n. 16; and the Angelic Wisdom concerning the 
 Divine Love and Wisdom, Part 3, where the doctrine of degrees is^very 
 fully explained. 
 
36 DOCTRINE OF THE NEW JERUSALEM 
 
 like a work whose centre and circumferences have a regular 
 coherence, even to the extremest surface. We shall now 
 show in what manner successive order becomes, in its ulti- 
 mates, simultaneous order, which is thus: the highest parts 
 of successive order become the inmost of simultaneous 
 order, and the lowest parts of successive order become the 
 outermost of simultaneous order, just as would be the case 
 with a column of degrees, were it to sink down and become 
 a coherent body in a plane. Thus what is simultaneous 
 is formed from what is successive : and this is the 
 case in all and every thing in the natural world, and in 
 all and every thing in the spiritual world ; for there is 
 every where a first, a middle, and a last, and the first, by 
 means of the middle, tends and proceeds to its last. To 
 apply now this reasoning to the Word : the celestial, spir- 
 itual, and natural principles proceed from the Lord in suc- 
 cessive order, and in their last, or ultimate, they are in 
 simultaneous order: thus, then, the celestial and spiritual 
 senses of the Word are simultaneously contained in its 
 natural sense. When this truth is comprehended, it will 
 be easy to see how the natural sense of the Word, which is 
 its literal sense, is the continent, basis, and firmament, of 
 its spiritual and celestial senses ; and also, in what man- 
 ner Divine Good and Divine Truth, in the literal sense of 
 the Word, are in their fulness, in their sanctity, and in 
 their power. 
 
 39. From hence it must appear evident, that the Word is 
 preeminently the Word in its literal sense ; for in this sense 
 spirit and life are inwardly contained ; and this is what the 
 Lord meant when he said, " The words which I speak unto 
 you, they are spirit and they are life" (John vi. 63); for the 
 Lord spoke his words before the world, and in the natural 
 sense. The celestial and spiritual senses are not the Word 
 without the natural sense, which is the sense of the letter ; 
 for in such case they would be like spirit and life without a 
 body; or, as was said above, n. 33, like a palace which has 
 no foundation. 
 
 40. The truths of the literal sense of the Word are, in 
 some cases, not naked truths, but only appearances of truth, 
 and are like similitudes and comparisons taken from the 
 objects of nature, and thus accommodated and brought 
 down to the apprehension of simple minds and of children. 
 But whereas they are at the same time correspondences, 
 they are the receptacles and abodes of genuine truth ; and 
 
RESPECTING THE SACRED SCRIPTURE. 37 
 
 they are like containing vessels, — like a crystalline cup con- 
 taining excellent wine, or a silver dish containing rich 
 meats ; or they are like garments clothing the body, — like 
 swaddling clothes on an infant, or an elegant dress on a 
 beautiful virgin : they are also like the scientifics of the 
 natural man, which comprehend in them the perceptions 
 and affections of trutn of the spiritual man. The naked 
 truths themselves, which are included, contained, attired, 
 and comprehended, are in the spiritual sense of the Word, 
 and the naked principles of good are in its celestial sense. 
 But let us illustrate this by instances from the Word : Jesus 
 said, " Wo unto you, scribes and Pharisees, hypocrites ! 
 for ye make clean the outside of the cup and of the platter, 
 but within they are full of extortion and excess ; thou blind 
 Pharisee ! cleanse first that which is within the cup and 
 platter, that the outside of them may be clean also" (Matt. 
 xxiii. 25, 26) : in this passage the Lord spoke by ultimates, 
 or things of the lowest order, which at the same time are 
 continents : he uses the words " cup and platter," because 
 by the cup is meant wine, and by wine is signified the truth 
 of the Word, and by the platter is meant meat, and by meat 
 is signified the good of the Word : wherefore by making 
 clean the inside of the cup and platter, is signified, to purify 
 the interiors of the mind, which relate to the will and the 
 thoughts, thus to the love and faith, by means of the Word ; 
 and by the consequent cleansing of the outside, is signified, 
 that thus the exteriors are purified, which are the words 
 and works, inasmuch as these derive their essence from the 
 former. Again : Jesus said, " There was a certain rich 
 man, who was clothed in purple, and fine linen, and fared 
 sumptuously every day; and there was a certain beggar, 
 named Lazarus, who was laid at his gate, full of sores" 
 (Luke xvi. 19, 20) : in this passage also the Lord spoke by 
 natural things, which were correspondences, and contained 
 in them spiritual things : by the rich man is meant the 
 Jewish nation, who are called rich, because they were in 
 possession of the Word, in which are spiritual riches; by 
 the purple and fine linen, with which the rich man was 
 clothed, are signified the good and truth of the Word, by 
 purple its good, and by fine linen its truth; by faring 
 sumptuously every day, is signified the delight which the 
 Jewish people took in possessing and reading the Word; 
 by the beggar Lazarus are meant the Gentiles, because they 
 were not in possession of the Word ; by Lazarus lying at 
 4 
 
3o DOCTRINE OF THE NEW JERUSALEM 
 
 the rich man's gate, is meant, that the Gentiles were de- 
 spised and rejected by the Jews ; by being full of sores is 
 signified, that the Gentiles, by reason of their ignorance of 
 truth, were in many falsities. The reason why the Gentiles 
 are meant by Lazarus, is, because the Gentiles were be- 
 loved by the Lord, as that Lazarus was whom he raised from 
 the dead (John xi. 3, 5, 26) ; who is called his friend 
 (John xi. 11) ; and who sat with him at table (John xii.2). 
 From these two passages it is evident, that the truths and 
 goods of the literal sense of the Word are like vessels and 
 garments, to contain and cover the naked good and truth, 
 which lie concealed in the spiritual and celestial senses of 
 the Word. 
 
 41. Since the Word, in its literal sense, is of such a 
 nature, it follows of consequence, that they who are princi- 
 pled in divine truths, and in a belief that the Word, in its 
 internal parts, is divine and holy, see divine truths in natu- 
 ral light, whilst they read the Word in a state of illustra- 
 tion from the Lord, and more especially if they believe that 
 the Word is of such a nature by virtue of its spiritual and 
 celestial senses ; for the light of heaven, in which the spir- 
 itual sense of the Word is, descends by influx into the natu- 
 ral light, in which the literal sense of the Word is, and 
 illuminates the intellectual principle of man, which is called 
 his rational principle, and makes him see and acknowledge 
 divine truths, both where they are manifest, and where they 
 lie concealed. This effect of the influx of light from 
 heaven, takes place, with some, even when they are not 
 aware of it. 
 
 42. As the Word, in its inmost contents, by virtue of its 
 celestial sense, is like a gentle burning flame, and in its 
 middle contents, by virtue of its spiritual sense, is like an 
 illustrating light ; it follows hence, that in its ultimate or 
 last contents, by virtue of its natural sense, in which are 
 the two other senses, it is like a ruby, and like a diamond ; 
 by virtue of the celestial flame like a ruby, and by virtue of 
 the spiritual light like a diamond. And since this is the 
 nature and quality of the Word in its literal sense, therefore 
 the Word is meant, in that sense, by the precious stones of 
 which the foundations of the New Jerusalem were built : 
 also by the urim and thummim on the ephod of Aaron : 
 and likewise by the precious stones in the Garden of Eden, 
 wherein the king of Tyre is said to have been : and further, 
 by the curtains and vails of the tabernacle: in like manner, 
 
RESPECTING THE SACRED SCRIPTURE. 39 
 
 by the external parts of the temple at Jerusalem. And the 
 Word in all its glory, was represented in the person of the 
 Lord, when he was transfigured. 
 
 43. 1 . That the truths of the literal sense of the Word 
 are meant by the precious stones^ of which the foundations 
 of the New Jerusalem were built, as mentioned in Revelation, 
 chap. xxi. 17 — 21, follows from this circumstance ; that by 
 the New Jerusalem is signified the New Church, in respect 
 to doctrine derived from the Word, as is shown in the 
 Doctrine of the Lord, n. 62, 63; wherefore, by its wall, 
 and the foundations of the wall, nothing can be meant but 
 the external of the Word, which is its literal sense ; for it 
 is this sense from which doctrine is derived, and, by doc- 
 trine, the church ; and this sense is like a wall with its 
 foundations, that encompasses and secures the city. The 
 New Jerusalem and its foundations are thus described in 
 the Revelation : The angel ''measured the wall thereof, a 
 hundred forty and four cubits, according to the measure of 
 a man, that is, of an angel. And the wall had twelve foun- 
 dations, garnished with all manner of precious stones. 
 The first foundation was a jasper; the second, a sapphire ; 
 the third, a chalcedony; the fourth, an emerald; the fifth, 
 a sardonyx; the sixth, asardius; the seventh, a chrysolite; 
 the eighth, a beryl ; the ninth, a topaz ; the tenth, a chryso- 
 prasus ; the eleventh, a jacinth ; the twelfth, an amethyst" 
 (xxi. 17 — 20). By the number one hundred and forty-four 
 are signified all the truths and good things of the church 
 derived from doctrine grounded in the literal sense of the 
 Word; the same is signified by twelve; by a man is signified 
 intelligence; by an angel is signified divine truth, whence 
 intelligence is derived ; by measure is signified their quality ; 
 by a wall and its foundations is signified the sense of the 
 letter of the Word ; and by precious stones, the truths and 
 good things of the Word in their order, from whence doc- 
 trine is derived, and, by doctrine, the church. 
 
 44. 2. Thai the truths and good things of the literal 
 sense of the Word are meant by the urim and thummim. 
 The urim and thummim were on Aaron's ephod, whose 
 priesthood was representative of the Lord with respect to 
 divine good, and the work of salvation. By the garments 
 of the priesthood, or of holiness, was represented divine 
 truth from divine good ; by the ephod was represented di- 
 vine truth in its last or ultimate state, consequently, the 
 Word in its literal sense, for this is divine truth in its ulti- 
 
40 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 mate, as was shown above ; hence by the twelve precious 
 stones, with the names of the twelve tribes of Israel, which 
 were the urim and thuniniim, were represented divine truths, 
 as derived from divine good, in their whole complex. Con- 
 cerning the ephod, with the urim and thummim, Moses has 
 these words: *' They shall make the ephod of gold, of blue, 
 and of purple, of scarlet and fine twined linen, with cun- 
 ning work ; and thou shall make the breast-plate of judg- 
 ment with cunning work, after the work of the ephod — and 
 shall set in it settings of stones, even four rows of stones. 
 The first row shall be a sardius, a topaz, and a carbuncle; 
 — and the second row shall be an emerald, a sapphire, and 
 a diamond ; and the third row, a ligure, an agate, and an ame- 
 thyst ; and the fourth row, a beryl, an onyx, and a jasper ; 
 and the stones shall be with the names of the children of 
 Israel ; — the engravings of a signet, every one with his 
 name, they shall be according to the twelve tribes; — and 
 Aaron shall bear the judgment of the children of Israel 
 upon his heart, before Jehovah continually" (Exod. xxviii. 
 6, 15 — 21,39). What is represented by Aaron's garments, 
 his ephod, his robe, his coat, his mitre, and his belt, is 
 explained in the work entitled A rcana Coekstia ; where, in 
 treating on that chapter, it is shown, that by the ephod is 
 represented divine truth in its last or ultimate; by the pre- 
 cious stones therein are signified truths transparent by virtue 
 of good; by twelve precious stones, all ultimate truths ren- 
 dered transparent by the good of love in its order ; by the 
 twelve tribes of Israel, all things relating to the church ; by 
 the breast-plate, divine truth, derived from divine good; by 
 the urim and thummim, the brilliancy of divine truth 
 derived from divine good in its ultimates ; for urim 
 signifies a shining fire, and thummim, brilliancy, in the 
 angelic tongue, and, in the Hebrew tongue, integrity. 
 In the same work it is also shown, that responses were 
 given by the variegations of light, accompanied by a 
 tacit perception, or by an audible voice; with many 
 other circumstances. Hence it may appear evident, that 
 by those stones were likewise signified truths derived from 
 good in the ultimate sense of the Word ; nor are responses 
 from heaven given by any other means, inasmuch, as in 
 that sense the Divine Proceeding is in its fulness. That 
 precious stones and diadems signify divine truths in their 
 ultimates, such as are the truths of the literal sense of the 
 Word, was made manifest to me from the precious stones 
 
RESPECTING THE SACRED SCRIPTURE. 41 
 
 and diadems which I saw in the spiritual world amongst 
 the angels and spirits there : they served in some cases for 
 ornaments of dress, and in others they were deposited in 
 cabinets, and it was given me to know, that they corres- 
 ponded to truths in the ultimates, nay, that they even had 
 thence their origin and brilliant appearance. It was by 
 reason of their bearing such a signification, that crowns 
 were seen by John on the head of the dragon (Rev. xii. 3); 
 and on the horns of the beast (Rev. xiii. 1); and that 
 precious stones were seen on the harlot who sat on the 
 scarlet beast (Rev. xvii. 4) ; such ornaments were seen by 
 John, because by the dragon, the beast, and the harlot, are 
 signified those in the Christian world, who are in posses- 
 sion of the Word. 
 
 45. 3. That the truths of the literal sense of the Word 
 are meant hy the precious stones in the garden of Eden, 
 wherein the king of Tyre is said to have been. It is written 
 in Ezekiel, " King of Tyrus, thou sealest up the sum, full 
 of wisdom, and perfect in beauty; thou hast been in Eden 
 the garden of God : every precious stone was thy covering; 
 the sardius, the topaz and the diamond ; the beryl, the 
 onyx, and the jasper; the sapphire, the emerald, and the 
 carbuncle; and gold" (xxviii. 12, 13). By Tyrus, in the 
 Word, are signified the knowledges of good and truth ; 
 by a king is signified the truth of the church ; by the gar- 
 den of Eden are signified wisdom and intelligence derived 
 from the Word ; by precious stones are signified truths, 
 such as are in the literal sense of the Word, bright and 
 transparent by virtue of good ; and because these are sig- 
 nified by those stones, therefore they are called his covering ; 
 for that the literal sense of the Word serves as a covering 
 for the interior senses, may be seen above. 
 
 46. 4. That the literal sense of the Word is signified 
 hy the ciirtains and vails of the tabernacle. By the taber- 
 nacle, heaven and the church were represented, wherefore 
 the pattern of it was shown to Moses by Jehovah on Mount 
 Sinai. Hence by all things contained in that tabernacle, 
 as the candlestick, the golden altar for incense, and the 
 table whereon was the shew-bread, were represented and 
 signified the holy things of heaven and the church; by the 
 holy of holies, where was the ark of the covenant, was 
 represented and thence signified the inmost of heaven and 
 the church ; and by the law written on two tables, and 
 inclosed in the ark, the Lord as respects the Word was signi- 
 
 4* 
 
42 DOCTRINE OF THE NEW JERUSALEM 
 
 fied. Now as externals derive their essence from internals, 
 and both the one and the other from what is inmost, which 
 in the tabernacle was the law, therefore the holy things of 
 the Word were represented and signified by all things be- 
 longing to the tabernacle : hence it follows, that by the ulti- 
 mates of the tabernacle, as the curtains and the vails, which 
 were its coverings and continents, are signified the ultimates 
 of the Word, which are the truths and goods of its literal 
 sense : and because those things were signified, therefore 
 all the curtains and vails were made of fine twined linen, 
 and blue, and purple, and scarlet double-dyed, with cherubs 
 (Exod. xxvi. 1, 31, 36). The general and particular rep- 
 resentations and significations of the tabernacle, and all 
 that was in it, are explained in the Aj'cana Ccetestia. It is 
 there shown, in treating on that chapter of Exodus, that by 
 the curtains and vails were represented the externals of 
 heaven and the church, consequently also the externals of 
 the Word ; and further, that by fine linen is signified truth 
 from a spiritual origin : by blue, truth from a celestial 
 origin ; by purple, celestial good ; by double-dyed scarlet, 
 spiritual good; and by cherubs, the guards of the interiors 
 of the Word. 
 
 47. 5. That the externals of the Word, or the things 
 appertaining to the literal sense, were represented by the 
 externals of the temple at Jerusalem. The reason of this is, 
 because the temple, as well as the tabernacle, was repre- 
 sentative of heaven and the church, and thence, also of 
 the Word. That by the temple at Jerusalem was signified 
 the Divine Humanity of the Lord, he himself leaches in 
 these words : " Destroy this temple, and in three days I 
 will raise it up ; — but he spake of the temple of his hody^^ 
 (John ii. 19, 21) : and wherever the Lord is meant, there 
 also the Word is meant, inasmuch as he is the Word. Now, 
 since the interiors of the temple were representative of the 
 interiors of heaven and the church, and so also of the 
 Word, therefore its exteriors were representative and signi- 
 ficative of the exteriors of heaven and the church, and con- 
 sequently of the exteriors of the Word, which are its literal 
 sense. Concerning the exteriors of the temple it is written, 
 that they were buUt of whole stones not hewn, and of cedar 
 within, and that all its walls within were carved with figures 
 of cherubs, palm-trees, and openings of flowers ; and that 
 the floor was overlaid with gold (1 Kings vi. 7, 29, 30) ; 
 by all which are likewise signified the externals of the 
 Word, which are the holy things of its literal sense. 
 
RESPECTING THE SACRED SCRIPTURE. 43 
 
 48. 6. That the Word in its glory was represented in 
 the person of the Lord at his transjiguration. Concerning 
 the Lord's transfiguration in the presence of Peter, James, 
 and John, it is written, That his face did shine as the sun, 
 and that his raiment was as the light ; and there appeared 
 Moses and EJias talking with him ; and that a bright cloud 
 overshadowed him : and that a voice came out of the cloud, 
 saying. This is my beloved Son, hear ye him (Matt. xvii. 
 1 — 5). I have been informed that the Lord, on this occa- 
 sion, represented the Word : by his face, which shone as the 
 sun, was represented his Divine Good ; by his raiment, 
 which was as the light, his Divine Truth; by Moses and 
 Elias, the historical and prophetical Word, by Moses, the 
 Word which was written by him, and in general the histor- 
 ical Word, and by Elias, the whole prophetical Word; by 
 the bright cloud which overshadowed the disciples, the 
 Word in its literal sense; wherefore out of this a voice was 
 heard, saying, " This is my beloved Son, hear him : " for 
 all declarations and responses from heaven are constantly 
 delivered by means of ultimates,. such as are in the literal 
 sense of the Word ; for they are delivered in fulness from 
 the Lord. 
 
 49. Thus far we have shown, that the Word in its natu- 
 ral sense, which is the sense of the letter, is in its sanctity 
 and in its fulness ; something now shall be said to show, 
 that the Word in that sense is in its power. What and 
 how great is the power of the divine truth in the heavens, 
 and also on the earth, may appear from what is said, in the 
 treatise on Heaven and Hell, concerning the power of the 
 angels of heaven (n. 228 — 233). The power of the divine 
 truth operates especially against falsities and evils, conse- 
 quently against the hells : whosoever engages in combat 
 against these, must support it by truths from the literal 
 sense of the Word. The Lord's power of saving, also is 
 exerted by means of the truths which are with man ; for 
 by truths derived from the literal sense of the Word, man 
 is reformed and regenerated, and is then taken out of hell 
 and introduced into heaven. This power the Lord took 
 upon him even as to his Divine Humanity, after he had 
 fulfilled all the contents of the Word even to its ultimates; 
 wherefore he said to the high-priest, speaking of the time 
 when, by the passion of the cross, he should have com- 
 pleted what remained to be fulfilled, " Hereafter ye shall 
 see the Son of man sitting on the right hand of power, and 
 
44 DOCTRINE OF THE NEW JERUSALEM 
 
 coming in clouds of heaven" (Matt. xxvi. 64 ; Mark xiv. 
 62). The Son of man is the Lord as to the Word : the 
 clouds of heaven signify the Word in the sense of the let- 
 ter ; to sit on the right hand of God is omnipotence by the 
 Word; as also Markxvi. 19. The power of the Word, in 
 its ultimates, was represented by the Nazarites in the Jew- 
 ish church, and by Samson, of whom it is said, that he was 
 a Nazarite from his mother's womb, and that his strength 
 lay in his hair ; by the word Nazarite, and Nazariteship, 
 is signified hair. That Samson's strength lay in his hair, is 
 plain from these his own words : " There hath not come a 
 razor upon my head, for I have been a Nazarite unto God 
 from my mother's womb ; if I be shaven, then my strength 
 will go from me, and I shall become weak, and be like any 
 other man" (Judges xvi. 17). It is impossible for any one 
 to know why the Nazariteship, by which is signified hair, 
 was instituted, and on what ground it was that Samson 
 derived strength from his hair, unless he is first acquainted 
 with the signification of the head in the Word : by the 
 head is signified intelligence, which angels and men have 
 from the Lord by means of divine truth ; hence by the hair 
 is signified celestial wisdom in its ultimates, and also divine 
 truth in its ultimates. As this is the signification of hair 
 from its correspondence with the heavens, therefore it was 
 ordained, as a law for the Nazarites, That they should not 
 shave the hair of their heads, because that is the Nazarite- 
 ship of God upon their heads (Numb. vi. 1 — 21). For the 
 same reason it was likewise ordained, that the high priest 
 and his sons should not shave* their heads, lest they should 
 die, and wrath should come upon the whole house of Israel 
 (Levit. X. 6). Since the hair, by reason of this significa- 
 tion, grounded in correspondence, was so holy, therefore 
 the Son of man, who is the Lord in respect to the Word, is 
 described even as to his hairs, that they " were white like 
 wool, as white as snow" (Rev. i. 14) : in like manner the 
 Ancient of days is described (Dan. vii. 9). On this sub- 
 ject also may be seen above, n. 35. In fine, the reason why 
 the power of divine truth, or the Word, resides in its lit- 
 eral sense, is, because the Word in that sense is in its ful- 
 ness, and the angels of both the Lord's kingdoms, and men 
 on earth, are in that sense together. 
 
 * In our English translation we render the word uncover. 
 
RESPECTING THE SACRED SCRIPTURE. 45 
 
 V. That the Doctrine of the Church ought to be 
 
 - DRAWN IROM THE LiTERAL SeNSE OF THE WoRD, AND 
 TO BE CONFIRMED THEREBY. 
 
 50. It was shown in the foregoing article, that the Word, 
 in its literal sense, is in its fulness, in its holiness, and in 
 its power : and since the Lord is the Word, being the all 
 of the Word, it follows that the Lord, in that sense, is most 
 eminently present, and that from that sense he teaches and 
 enlightens mankind. But the truth of this will fall under 
 the following propositions: I. That the Word, without 
 Doctrine, cannot be understood. 2. That Doctrine ought 
 to be draicn from the literal sense of the Word. 3. But 
 that Divine Truth, lohich Doctrine is to teach, appears to 
 none but those ivho are in illustration from the Lord. 
 
 5L \. That the Word, unthout Doctr^ine, cannot be 
 understood. The reason is, because the Word, in its literal 
 sense, consists of mere correspondences, to the end that 
 spiritual and celestial things may be simultaneously in it, 
 and that every single expression may afford them a conti- 
 nent and support ; therefore divine truths in the literal 
 sense are rarely found naked, but clothed ; in which state 
 they are called the appearances of truth, and are more 
 accommodated to the apprehension of the simple, who are 
 not used to any elevation of their thoughts above visible 
 objects. There are also some things which appear like 
 contradictions, when nevertheless there is not a single con- 
 tradiction in the Word, if it be viewed in its own spiritual 
 light. In some parts, likewise, of the prophetic writings 
 there is a collection of names, of places, and persons, from 
 which in the letter no sense can be gathered, as in the pas- 
 sages above adduced, n. 15. Such, then, being the nature 
 of the Word in its literal sense, it must be very evident, 
 that without doctrine it cannot possibly be understood. 
 But this will be best illustrated by examples. It is said, for 
 instance, "that Jehovah repenteth " (Exod. xxxii. 12, 14; 
 Jonah iii. 9; iv. 2) ; and it is also said, "that Jehovah 
 doth not repent " (Numb, xxiii. 19 ; 1 Sam. xv. 29) ; which 
 apparently contradictory passages, without doctrine, are not 
 reconcilable. It is said, that Jehovah visiteth " the iniquity 
 of the fathers upon the children, to the third and fourth 
 generation " (Numb. xiv. 18) ; and it is likewise said, " that 
 the fathers shall not be put to death for the children, neither 
 
46 DOCTRINE OF THE NEW JERUSALEM 
 
 the children for the fathers, but every man shall be put to 
 death for his own sin" (Deut. xxiv. 16). These passages, 
 without doctrine, seem contradictory, but when illustrated 
 by doctrine, they are in perfect agreement. Jesus saith, 
 ** Ask, and it shall be given you ; seek, and ye shall find ; 
 knock, and it shall be opened unto you." Without doc- 
 trine it might be supposed, from these words, that every 
 one would certainly receive what he requests; but doctrine 
 teaches, that whatsoever a man asks, not from himself, but 
 from the Lord, that is granted him ; for thus the Lord ex- 
 plains himself: ** If ye abide in me, and my words abide 
 in you, ye shall ask what ye will, and it shall be done unto 
 you" (John xv. 7). The Lord says, *' Blessed are the 
 poor, for theirs is the kingdom of God" (Luke vi. 20). 
 Without doctrine it may be imagined, that heaven is design- 
 ed for the poor, and not for the rich ; but doctrine teaches 
 that the poor in spirit are here meant ; for the Lord says 
 in another place, " Blessed are the poor in spirit, for theirs 
 is the kingdom of heaven" (Matt. v. 5). Again, the Lord 
 says, *' Judge not, that ye be not judged ; lor with what 
 judgment ye judge, ye shall be judged " (Matt. vii. 1,2; 
 Luke vi. 37). Without doctrine a person might here be 
 led to this conclusion, that he ought not to judge in respect 
 to an evil man, that he is evil ; whereas from doctrine it 
 appears, that it is lawful to judge, if it be done righteously; 
 for the Lord says, *' Judge righteous judgment" (John vii. 
 24). Again, the Lord saith, " Be not ye called Rabbi, for 
 one is your master, even Christ; — and call no man your 
 father upon earth, for one is your Father who is in heaven; 
 neither be ye called masters, for one is your master, even 
 Christ" (Matt, xxiii. 8, 9, 10). These words unexplained 
 by doctrine, would seem to imply, that it is not lawful to 
 call any person teacher, father, or master : whereas by doc- 
 trine we learn that this is lawful in a natural sense, though 
 it be unlawful in a spiritual sense. Again, Jesus said to 
 his disciples, " When the Son of man shall sit in the throne 
 of his glory, ye also shall sit upon twelve thrones, judging 
 the twelve tribes of Israel " (Matt. xix. 28). From these 
 words it might be concluded, that the disciples of the Lord 
 are to sit hereafter in judgment ; when the truth is, that 
 they cannot judge any person : doctrine therefore must 
 explain how this mystery is to be understood : and this 
 unfolds it, by teaching that the Lord alone, who is omnis- 
 cient, and knows all hearts, will sit in judgment, and is 
 
RESPECTING THE SACRED SCRIPTURE. 47 
 
 able to judge; and that by his twelve disciples is meant the 
 church in respect to all the truths and goods which it has 
 from the Lord by means of the Word : from whence doc- 
 trine concludes, that those truths and goods are to judge 
 every once ; according to the words of the Lord in John 
 (iii. 17, 18; xii. 47, 48). Whosoever reads the Word 
 without doctrine, does not know how those things cohere 
 together, which are spoken by the prophets concerning the 
 Jewish nation and Jerusalem, where it is said that the 
 church shall continue with that nation, and its seat abide 
 in that city forever; as in the following places : '* Jehovah 
 hath visited his flock, the house of Judah, and hath made 
 them as his goodly horse in the battle ; out of him shall 
 come forth the corner, out of him the nail, and out of him 
 the battle-bow" (Zech. x. 3, 4, 6, 7). " And I will dwell 
 in the midst of thee, — and Jehovah shall inherit Judah, 
 and shall choose Jerusalem again " (Zech. ii. 11, 12). " It 
 shall come to pass in that day, the mountains shall drop 
 down new wine, and the hills shall flow with milk — and 
 Judah shall dwell for ever, and Jerusalem from generation 
 to generation " (Joel iii. 18, 19, 20). " Behold the days 
 come — in which I will sow the house of Israel and the 
 house of Judah with the seed of man ; — that I will make a 
 new covenant with the house of Israel and with the house 
 of Judah ; and this shall be the covenant : — I will put my 
 law in their inward parts, and write it in their heart, and 
 will be their God, and they shall be my people " ( Jerem. 
 xxxi. 27, 31, 33). "In those days — ten men shall take 
 hold, out of all languages of the nations, of the skirt of 
 him that is a Jew, saying, We will go with you, for we 
 have heard that God is with you" (Zech. viii. 22, 23) : so 
 in other places (as Isaiah xliv. 21, 26; xlix. 22, 23; Ixv. 
 9; Ixvi. 20, 22; Jerem. iii. 18; xxiii. 5; I. 19, 20; 
 Nahum ii. I ; Malachi iii. 4) where the coming of the 
 Lord is treated of, and it is said that these things will come 
 to pass. But the contrary is declared in many other pas- 
 sages, of which the following only shall be here noticed : 
 " I will hide my face from them, I will see what their end 
 shall be, for they are a very froward generation, children 
 in whom is no faith ; — I said, I would scatter them into 
 corners, I would make the remembrance of them to cease 
 from among men, — for they are a nation void of counsel, 
 neither is there any understanding in them, — Their vine is 
 of the vine of Sodom, and of the fields of Gomorrah; 
 
48 DOCTRINE OF THE NEW JERUSALBM 
 
 their grapes are grapes of gall, their clusters are bitter ; 
 their wine is the poison of dragons, and the cruel venom of 
 asps. Is not this laid up in store with me, and sealed up 
 among my treasures? To me belongeth vengeance and 
 recompense" (Deut. xxxii. 20 — 35). These things are 
 spoken concerning that nation, as also things of a similar 
 nature elsewhere: see Isaiah iii. 1, 2, 8; v. 3 — 6; Deut. 
 ix. 5, 6; Matt. xii. 39; xxiii. 27,28; Johnviii. 44; and 
 in Jeremiah and Ezekiel throughout. Now the above pas- 
 sages, although they appear contradictory and irreconcila- 
 ble, are nevertheless perfectly consistent with each other 
 when viewed in their true light according to doctrine; 
 which teaches that by Israel and Judah, in the Word, are 
 not meant Israel and Judah, but the church in both senses; 
 in the one sense, that it is vastated, and in the other sense, 
 that it is to be re-established by the Lord. Several cases 
 of a similar nature occur in the Word ; whence it mani- 
 festly appears, that the Word without doctrine cannot be 
 understood. 
 
 52. From what has been said it is very clear, that they 
 who read the Word without doctrine, or who do not form 
 to themselves doctrine from the Word, are in the dark 
 concerning every truth, and that their minds must be wav- 
 ering and unsettled, prone to errors, and easily betrayed 
 into heresies ; which they will even embrace with eager- 
 ness, in case they are supported by the authority and favor- 
 able opinion of mankind, and that they may do it with a 
 safe reputation : for the Word is to them as a candlestick 
 without a light in it, and they fancy they see many things 
 in the dark, though they scarcely discern a single object; 
 for doctrine is the only light which can guide them in their 
 inquiries. I have seen such persons examined by the 
 angels, and it was found that they could confirm from the 
 Word whatsoever opinion they pleased, and that they actu- 
 ally do so confirm all such opinions and tenets as favor 
 their own love, and the love of those whom they study to 
 oblige : but I afterwards saw them stripped of their gar- 
 ments, which is a sign that they were destitute of truths ; 
 for garments in the spiritual world are truths. 
 
 53. 2. That doctrine ought to be drawn from the literal 
 sense of the Word, and to he confirmed thereby. The 
 reason of this is, because the Lord is present in that sense, 
 enlightening and teaching man the truths of the church : 
 for all the Lord's operations are performed in fulness, and 
 
RESPECTING THE SACRED SCRIPTURE. 49 
 
 the Word in its literal sense is in its fulness, as was 
 shown above ; this is the true ground why doctrine ought 
 to be drawn from the literal sense. 
 
 54. That the Word is not only intelligible by doctrine, 
 but is also as it were, luminous, appears from the Word's 
 not being intelligible without doctrine, and like a candle- 
 stick without light, as was shown above. The Word, 
 therefore, is intelligible by doctrine, and is like a candle- 
 stick with a lighted candle. Man then sees more than he 
 had seen before, and also understands such things as he 
 had not before understood. Things dark and discordant 
 he either sees not and passes by, or if he sees them he 
 explains them so as to be consistent with doctrine. The 
 experience of all the christian world proves, that the Word 
 is seen from and explained according to doctrine. All of 
 the reformed church see and explain the Word from and 
 according to their own doctrine; in like manner the Pa- 
 pists, from and according to theirs; nay, the Jews, from 
 and according to theirs. Consequently falsities arise from 
 false doctrine, and truths from that which is true. Hence 
 it appears, that true doctrine is like a candle in the dark, 
 and like a directing post on the road. But doctrine is not 
 only to be drawn from the literal sense of the Word, but 
 it is also to be confirmed by that sense ; for if it be not 
 confirmed by it the truth of doctrine appears as if the 
 intellect of man only, and not the divine wisdom of 
 the Lord, were contained in it : and thus doctrine would 
 be like a house in the air, and not upon the earth, and 
 therefore without foundation, 
 
 55. The doctrine of genuine truth may also be fully 
 drawn from the literal sense of the Word. For the Word, 
 in that sense, is like a man clothed, whose face and hands 
 are naked. All things necessary to the life of man, and 
 consequently to his salvation, are naked; but the rest are 
 clothed ; and in many places where they are clothed, they 
 shine through the clothing, as the face shines through a 
 veil of thin silk. As also the truths of the Word are mul- 
 tiplied by the love of them, and that are arranged in order, 
 they shine more and more clearly through the clothing : but 
 this likewise is effected by doctrine. 
 
 56. It may be imagined that the doctrine of genuine 
 truth might be collected by means of the spiritual sense of 
 the Word, which is learnt by the science of corresponden- 
 ces ; but doctrine is not attainable by means of that sense, 
 
 5 
 
50 DOCTRINE OF THE NEW JERUSALEM 
 
 but only capable of receiving illustration and confirmation 
 from it. For, as was observed above, n. 26, no one can 
 come into the spiritual sense of the Word by means of 
 correspondences, unless he be first in genuine truths de- 
 rived from doctrine; but it is possible for a person to falsify 
 the Word by some correspondences with which he is 
 acquainted, when he connects them together, and applies 
 them to the confirmation of particular opinions rooted in 
 his mind in consequence of the principles he has imbibed, 
 unless he be principled in genuine truth. Besides, the 
 spiritual sense of the Word is opened to man by the Lord 
 alone, and is guarded by him as the angelic heaven is 
 guarded, for heaven is included in it. It is hetter therefore 
 for man to study the Word in its literal sense: it is thence, 
 only, that doctrine is afforded. 
 
 57. 3. That genuine truth, which doctrine is to teach, is 
 apparent, in the literal sense of the Word, to those only who 
 are in illustration from the Lord. Illustration comes from 
 the Lord alone, and is afforded to those who love truths for 
 truth's sake, and apply them to the uses of life : none else 
 can receive illustration from the Word. The reason why 
 illustration comes from the Lord alone, is, because he is in all 
 things of the Word; and the reason of its being afforded 
 only to those who love truths for truth's sake, and apply them 
 to the uses of life, is, because they are in the Lord, and 
 the Lord in them. For the Lord is his own Divine Truth ; 
 and when this is loved for its own sake, which is the case 
 when it is applied to use, then the Lord is in it, and is thus 
 present with the man. This the Lord teaches in John : 
 *' At that day ye shall know — that ye are in me, and I in 
 you. He that hath my commandments, and keepeth them, 
 he it is that loveth me; — and I will love him, and will 
 manifest myself to him. And my Father will love him, and 
 we will come unto him, and make our abode with him" 
 (xiv. 20, 21, 23). And in Matthew: "Blessed are the 
 pure in heart, for they shall see God" (v. 8). These are 
 they who are in illustration when they read the Word, and 
 to whom the Word appears in its brightness and transpa- 
 rence. 
 
 58, The reason why the Word appears to such in its 
 brightness and transparence, is, because there is both a 
 spiritual and celestial sense in every part of the Word, and 
 these senses are in the light of heaven ; wherefore the 
 Lord, by these senses and their light enters by influx into 
 
RESPECTING THE SACRED SCRIPTURE. 51 
 
 the natural sense of the Word, and into the light thereof 
 abiding in man. Hence man acknowledges the truth from 
 an interior perception, and afterwards sees it in his own 
 thought, and this as often as he is in the affection of truth 
 for truth's sake ; for perception comes from affection, and 
 thought from perception, and thence arises acknowledg- 
 ment, which is called faith. But more of this shall be said 
 in the following article concerning the conjunction of the 
 Lord with man through the Word. 
 
 59. With these, the first thing to be done is, to collect 
 for themselves doctrine from the literal sense of the Word, 
 and thus to kindle a light for their further advancement; 
 but after doctrine is collected, and thus the light is kindled, 
 they see the Word by it. But those who do not collect 
 doctrine for themselves, first inquire whether the doctrine 
 collected by others, and received by common consent, 
 agrees with the Word ; and to those things which do agree, 
 they give their assent, but dissent from those things which 
 do not agree : thus they form their own doctrine, and, 
 through doctrine, their faith. But this is only the case 
 with those, who, not being too much drawn away by the 
 cares of the World, are able to exercise their intellectual 
 sight : these, if they love truths for truth's sake, and apply 
 them to the uses of life, are in illustration from the Lord ; 
 others, if they are, in any degree, in a life according to 
 truth, may learn from them. 
 
 60. The very reverse happens, where men interpret the 
 Word by the doctrine of a false religion; and, particularly 
 where they confirm such doctrine by the Word, with a 
 view to their own glory, or to the acquirement of worldly 
 wealth. With such persons the truths of the Word appear 
 as in the shades of night, and falsities as in the light of 
 day: they read truths, but they do not see them, and if 
 they see the shadow of them, they falsify them. These are 
 they whom the Lord describes, as having eyes, and yet 
 they see not, and ears, and yet they do not understand 
 (Matt, xiii, 14, 15) ; for nothing binds man but his own 
 proprium, and the confirmation of what is false : the pro- 
 prium of man is self-love, and the conceit of self-intelli- 
 gence thence arising ; and the confirmation of what is 
 false is darkness counterfeiting light. Hence the light of 
 these men becomes merely natural, and their sight is like 
 that of a person who imagines he sees phantoms in the 
 dark. 
 
52 DOCTRINE OF THE NEW JERUSALEM 
 
 Gl. I have been permitted to converse with several after 
 death, who believed they should shine as the stars in the 
 firmament, because, as they said, they had accounted the 
 Word holy, had often perused it, and had collected many 
 things from it, whereby they had confirmed the tenets of 
 their particular faith, and had acquired the reputation of 
 being great scholars and learned men; in consequence 
 of which they supposed they should be advanced to the 
 dignity of a Michael, or a Raphael. But on the examina- 
 tion of several of them, respecting the love which influ- 
 enced them in their study of the Word, it was discovered, 
 that some of them had studied it from a principle of self- 
 love, with a view to acquire rank and distinction in the 
 church, and some from a principle of worldly love, with a 
 view to gain. On their examination also, respecting what 
 they had learnt from the Word, it was discovered, that 
 they did not know a single genuine truth, but only what may 
 be called truth falsified, which, in its own proper nature, is 
 falsity ; and they were informed that this was a conse- 
 quence of reading the Word only with a view to tliemselves 
 and the world, without regarding the truth of faith, and 
 the good of life, as the ends of their reading. For in this 
 case, where self and the world are the ends, the mind, in 
 reading the Word, abides in self and in the world, and 
 hence their thoughts are constantly derived from their owa 
 proprium, or selfhood, and the proprium of man is in utter 
 darkness respecting all things that relate to heaven and the 
 church ; so that, in such a state, it is impossible for man 
 to be under the Lord's guidance, and to be elevated by 
 him into the light of heaven ; of consequence, it is im- 
 possible he should receive any influx from the Lord through 
 heaven. I have also seen such persons admitted into 
 heaven, but when they were discovered to be without 
 truths, they were cast down again : yet still they remained 
 full of the conceit that they deserved to be in heaven. The 
 case is different with those who have studied the Word 
 from the affection of knowing truth for truth's sake, and 
 because it is serviceable to the uses of life, not only in 
 respect to themselves, but also to their neighbor : I have 
 seen such raised up into heaven, and thus into the light 
 wherein divine truth there appears, and at the same time 
 exalted into angelic wisdom, and its happiness ; which is 
 life eternal, 
 
RESPECTING THE SACRED SCRIPTURE. 53 
 
 VI. That, by the Literal Sense of the Word, man 
 
 HAS CONJUNCTION WITH THE LoRD, AND CONSOCIATION 
 WITH THE ANGELS. 
 
 62. The reason that man has conjunction with the Lord 
 by means of the Word, is, because it treats of him alone, 
 and through it the Lord is all in all, and is called the Word, 
 as has been shown in the Doctrine respecting the Lord. 
 The reason why such conjunction is effected by the literal 
 sense, is, because the Word, in that sense, is in its fulness, 
 in its holiness, and in its power, as was shown above. This 
 conjunction is not apparent to man, but is wrought in the 
 affection and perception of truth, and thus in the love and 
 faith of Divine Truth in him. 
 
 63. The reason that man has consociation with angels 
 by means of the literal sense, is, because the spiritual and 
 celestial senses are included in that sense, and the angels 
 are in those senses, the angels of the Lord's spiritual king- 
 dom in the spiritual sense of the Word, and the angels of 
 the Lord's celestial kingdom in its celestial sense. Those 
 two senses are evolved or unfolded from the natural or 
 literal sense, whilst it is read by a person who accounts the 
 Word holy. Such evolution is instantaneous; consequently 
 the consociation is so likewise. 
 
 64. That the spiritual angels are in the spiritual sense 
 of the Word, and the celestial angels in its celestial sense, 
 has been proved to me by manifold experience. It was 
 given to me to perceive, that whilst I was reading the Word 
 in its literal sense, communication was opened with the hea- 
 vens, sometimes with one society, sometimes with another: 
 what I understood according to the natural sense, the 
 spiritual angels understood according to the spiritual sense, 
 and the celestial angels, according to the celestial sense, 
 and this in an instant; and as this communication has been 
 perceived by me many thousand times, I have not a single 
 doubt remaining as to its reality. There are spirits, also, 
 who are below the heavens, who abuse this communica- 
 tion ; for they read over particular passages in the literal 
 sense of the Word, and immediately observe and note the 
 society with which communication is effected. From these 
 circumstances it is given me to know, by sensible experi- 
 ence, that the Word, as to its literal sense, is a divine 
 medium of conjunction with the Lord, and with heaven.* 
 
 * Concerning this conjunction by the Word may also be seen what 
 is said in the work on Heaven and Hell, n. 303 — 310. 
 
54 DOCTRINE OF THE NEW JERUSALEM 
 
 65. But in what manner this unfolding of those senses 
 takes place, shall also be explained in a few words ; but 
 that it may be understood, it will be necessary to bear 
 in mind what was said above, n. 6, 38, concerning succes- 
 sive order and simultaneous order ; viz. that what is celes- 
 tial, spiritual, and natural, follow one after another in suc- 
 cessive order, from the highest things which are in heaven, 
 to the lowest which are in the world : that the same things 
 in simultaneous order are in the lowest degree, which is 
 the natural, one being placed in juxtaposition with the 
 other, from the most internal to the most external ; and 
 that, in like manner, the successive senses of the Word, the 
 celestial and spiritual, are simultaneously in the natural. 
 These things being comprehended, it may, in some mea- 
 sure, be explained to the understanding, in what manner 
 the two senses, the celestial and the spiritual, are evolved 
 from the natural, whilst man is reading the Word ; for then 
 the spiritual angels extract and call forth its spiritual con- 
 tents, and the celestial angels its celestial contents : nor 
 can they do otherwise, because those things are to them 
 homogeneous, and are in agreement with their nature and 
 essence, 
 
 66. But this may first be illustrated by comparisons 
 drawn from the three kingdoms of nature, which are called 
 the animal, the vegetable, and the mineral. In the animal 
 kingdom, for instance, when the food is turned to chyle, 
 the blood-vessels extract from thence, and call forth their 
 blood, the nervous fibres their juices, and the substances 
 from whence those fibres originate, their animal spirit. In 
 the vegetable kingdom: a tree, with its trunk, branches, 
 leaves, and fruits, is supported on its root; and out of the 
 ground, by means of its root, extracts and calls forth a 
 grosser juice for the trunk, branches and leaves, a purer 
 for the fleshy part of the fruit, and the purest of all for the 
 seeds within the fruit. In the mineral kingdom: in some 
 places, in the bowels of the earth, are minerals impregnated 
 with gold, silver, and iron; the gold, silver, and iron, draw 
 their respective elements from the subterraneous exhalations. 
 
 67. We will now illustrate, by instances, in what man- 
 ner the spiritual angels draw forth their sense, and the 
 celestial angels theirs, from the natural sense, in which the 
 Word is with men. Let us take, for examples, five com- 
 mandments of the decalogue. The Commandment, Honor 
 thy father and mother. By father and mother, man 
 
RESPECTING THE SACRED SCRIPTURE. 55 
 
 understands a father and mother on earth, and also all 
 those who are in the place of father and mother ; and by 
 honoring them, he understands to hold them in honor and 
 to obey them. But the spiritual angel understands by 
 father the Lord, and by mother the church, and by honor- 
 ing them he understands to love them. And the celestial 
 angel by father understands the divine love of the Lord, 
 by mother his divine wisdom, and by honorinor them, to do 
 good from him. The Com3TAnDxMent, Thou shalt not 
 steal. By stealing, man understands to rob, to defraud, 
 and under any pretence to take from another what belongs 
 to him ; whereas a spiritual angel, by stealing, understands 
 to deprive others of their truths of faith and goods of 
 charity, by means of falsities and evils : but a celestial 
 angel, by stealing, understands to attribute to self what 
 belongs to the Lord, and to appropriate to self his right- 
 eousness and merit. Again ; Thou shalt not commit adul- 
 tery. By committing adultery, man understands to commit 
 whoredom, to be guilty of obscene practices, to indulge 
 wanton discourse, and to entertain lewd thoughts; whereas 
 a spiritual angel, by committing adultery, understands to 
 adulterate the goods of the Word, and to falsify its truths: 
 but a celestial angel, by committing adultery, understands 
 to deny the Divinity of the Lord, and to profane the Word. 
 Again ; Thou shalt not commit murder. By murdering, man 
 understands not only the taking away another's life, but like- 
 wise bearing malice and hatred in the heart and breathing a 
 revengeful spirit against any person, even to death : whereas 
 by murdering, a spiritual angel understands to play the 
 devil's part, and destroy men's souls ; and a celestial angel, 
 by murdering, understands to hate the Lord, and those 
 things which are the Lord's. Lastly, Thou shalt not bear 
 false loitness. By bearing false witness, man understands also 
 to tell lies, and to defame any person : whereas a spiritual 
 angel, by bearing false witness, undervStands to declare, and 
 endeavor to persuade others, that what is false is true, and 
 what is evil is good, and vice versa : but a celestial angel, 
 by bearing false witness, understands to blaspheme the 
 Lord and the Word. These instances may serve to show, 
 after what manner the spiritual and celestial senses of the 
 Word are unfolded and extracted from the natural sense in 
 which they are included : and, what is wonderful, the 
 angels extract their senses without having any knowledge 
 of a man's thoughts ; but still the thoughts of angels and 
 
66 DOCTRINE OF THE NEW JERUSALEM 
 
 men make a one by correspondences, like end, cause, and 
 effect ; for ends do actually exist in the celestial kingdom, 
 causes in the spiritual, and effects in the natural kingdom. 
 Such conjunction by correspondences results from the laws 
 of creation. Hence then it is, that man has consociation 
 with the angels by means of the Word. 
 
 68. The reason that man has consociation with angels 
 by the natural or literal sense of the Word, is, likewise, 
 because in every man, from creation, there are three de- 
 grees of life, the celestial, the spiritual, and the natural ; 
 man, however, is in the natural degree, so long as he con- 
 tinues in this world ; and, at the same time, so far in the 
 spiritual degree, as he is principled in genuine truths, and 
 so far in the celestial degree, as he is principled in a life 
 according to those truths ; nevertheless, he is not admitted 
 into the spiritual and celestial degrees themselves till after 
 death. But more concerning this elsewhere. 
 
 69. From what has been said, it must appear evident, that 
 only in the Word, by which man has conjunction with the 
 Lord and consociation with the angels, there is spirit and 
 life ; as the Lord says, *'The words that I speak unto you, 
 they are spirit and they are life" (John vi. 63). " The water 
 that I shall give him, shall be in him a well of water 
 springing up unto everlasting life" (John iv. 14). " Man 
 shall not live by bread alone, but by every word that 
 proceedeth out of the mouth of God" (Matt. iv. 4). 
 " Labor not for the meat which perisheth, but for that 
 meat which endureth unto everlasting life, which the Son 
 of Man shall give unto you" (John vi. 27). 
 
 VIL That the Word is in all the Heavens, and 
 THAT the Wisdom of the angels is thence de- 
 rived. 
 
 70. That the Word is in the heavens, has remained a 
 secret unto this day, nor could it be made known so long 
 as the church was ignorant that angels and spirits are men 
 like men in this our world, and that they resemble them in 
 every particular, with this only difference, that they them- 
 selves are spiritual beings, and that all things which they 
 have amongst them are from a spiritual origin ; whereas 
 men on earth are natural beings, and all things amongst 
 them are from a natural origin. So long as this remained 
 
Respecting the sacred scripture. §7 
 
 concealed, it conld never be known that the Word is also 
 in the heavens, and that it is there read by the angelic 
 inhabitants ; and also by the spirits who are beneath the 
 heavens. But that this truth might not remain for ever a 
 secret, it has been granted me to be in fellowship with 
 angels and spirits, and to converse with them, and to see 
 what is in their world, and afterwards to relate to mankind 
 many of the things which I have seen and heard : this I have 
 done in a treatise concerning Heaven and Hell; from 
 which work it will appear, that angels and spirits are men, 
 and that they have amongst them an abundance of all such 
 things as exist amongst men on earth.* 
 
 71. As to what respects the Word in heaven, it is written 
 in a spiritual style, which differs entirely from a natural 
 style : a spiritual style consists of mere letters, each of 
 which involves some particular sense ; and there are marks 
 above the letters, which exalt the sense. The letters in 
 use amonast the ancrels of the spiritual kintrdom, are like 
 the letters used in printing amongst men ; and the letters 
 in use amongst the angels of the celestial kingdom, each 
 of which in itself involves some entire sense, are like the 
 old Hebrew letters, but inflected above and beneath, with 
 marks above, between, and v.ithin them. As their writing 
 is of such a nature, there are not any names of persons 
 and places in their Word, as in ours, but instead of names 
 are the things which they signify; thus instead of Moses 
 is mentioned the historical Word ; instead of Elias, the 
 prophetic Word ; instead of Abraham, Isaac, and Jacob, 
 the Lord with respect to his Divine-celestial, his Divine- 
 spiritual, and his Divine-natural ; instead of Aaron, the 
 priestly office; instead of David, the kingly office, each in 
 relation to the Lord ; instead of the names of the twelve 
 sons of Jacob, or the tribes of Israel, various things 
 respecting heaven and the church ; so also instead of the 
 names of the Lord's twelve disciples : instead of Zion and 
 Jerusalem, the church as to doctrine derived from the 
 Word ; instead of the land of Canaan, the church itself; 
 instead of the places and cities therein, on this side the 
 river Jordan, and beyond it, various things relating to the 
 
 *That angels and spirits are men, may be seen in that Treatise, 
 ri- 73 — 77, and n. 453 — 456 ; that similar things exist amongst 
 them that exist here amongst men, n. 170—190 ; also, that they have 
 divine worship amongst them, and have preaching in their temples, n. 
 221—227; likewise writings and books, n. 258— 264 ; and also the 
 Holy Scriptures or Word, n. 259. 
 
68 DOCTRINE OF THE NEW JERUSALEM 
 
 church and its doctrine. The case is the same in respect 
 to numbers; they do not occur in the copies of the Word 
 written in heaven, but instead of them are expressed the 
 things with which the numbers correspond. It may hence 
 be seen, that the Word in heaven corresponds to our Word, 
 and that consequently they are one, for correspondences 
 make things one. 
 
 72. This is a wonderful circumstance, that the Word in 
 heaven is so written, that the simple may understand it in 
 simplicity, and the wise in wisdom; for there are various 
 points and marks over the letters, which, as was observed, 
 exalt the sense, but to which the simple do not attend, nor 
 understand their meaning ; whereas the wise are attentive 
 to them, every one in proportion to his wisdom, even to its 
 highest degree. A copy of the Word, written by angels 
 under the Lord's inspiration, is kept by every considerable 
 society, in a sacred repository appointed for that purpose, 
 to preserve it from any alteration in any of its points and 
 marks. The Word in our world is so far similar to that in 
 heaven, that the simple understand it in simplicity, and the 
 wise in wisdom ; but yet this difference of understanding 
 in our world, arises from a different ground, and is effected 
 in a different manner. 
 
 73. The angels themselves confess that they derive all 
 their wisdom from the Word, for in proportion to their 
 understanding of the Word is the degree of light in which 
 they dwell : the light of heaven is divine wisdom, which 
 appears before the eyes of the angels as light. In the 
 sacred repository, where the copy of the Word is kept, 
 the light is bright and flaming, exceeding every degree of 
 light that shines in the other parts of heaven without : the 
 cause is the same as has already been mentioned — that the 
 Lord is in the Word. 
 
 74. The wisdom of the celestial angels exceeds the 
 wisdom of the spiritual angels almost as much as the 
 wisdom of the spiritual angels exceeds the wisdom of men; 
 and this because the celestial angels are in the good of 
 love from the Lord, and the spiritual angels in the truths 
 of wisdom from the Lord ; and wherever the good of love 
 is, there wisdom resides at the same time ; but where 
 truths are, there no more wisdom resides, than in propor- 
 tion to the good of love by which it is attended. This is 
 the reason why the Word, in the Lord's celestial kingdom, 
 is differently written from the Word in his spiritual king- 
 
Respecting the sacred scripture. 59 
 
 dom ; for in the Word of the celestial kingdom the goods 
 of love are the things expressed, and the marks denote 
 affections ; but in the Word of the spiritual kingdom the 
 truths of wisdom are the things expressed, and the marks 
 denote perceptions. 
 
 75. From what has been observed we may conclude, 
 how great the wisdom must be which lies concealed in the 
 Word we have here on earth ; for in this all angelic 
 wisdom, which is inexpressible, is hidden ; and every man 
 who is made an angel by the Lord by means of the Word, 
 comes into this wisdom after death. 
 
 VIII. That the Church exists from the Word, and 
 
 THAT, WITH MAN, THE QUALITY OF THE ChuRCH IS 
 ACCORDING TO HIS UNDERSTANDING OF THE WoRD. 
 
 76. That the church exists from the Word, cannot 
 possibly be a matter of doubt; for the Word is divine 
 truth itself (n. 1 — 4) ; the doctrine of the church is 
 derived from the Word (n. 50 — 61) ; and conjunction with 
 the Lord is effected by means of the Word (n. 62 — 69 ). 
 But that the understanding of the Word constitutes the 
 church, may be made a matter of doubt ; as there are 
 some who believe that they belong to the church, merely 
 because they are in possession of the Word, and read it, 
 or hear it from the minister, and have some knowledge of 
 its literal sense ; although, at the same time, they are 
 totally ignorant of its meaning, and how it is to be under- 
 stood in different passages; which some make a matter of 
 small account. It will be necessary to prove, then, that it 
 is not merely the Word which constitutes the church, but 
 the right understanding of it, and that the quality of the 
 church is determinable by the understanding of the Word 
 amongst its members. This is confirmed from these cir- 
 cumstances. 
 
 77. The Word is properly the Word according to the 
 understanding of it with men, that is, as it is understood: 
 if it is not understood, it indeed is called the Word, but in 
 reality it is not such with man. The Word is truth, accord- 
 ing to the understanding of it; for the Word may be not 
 the truth, inasmuch as it may be falsified. The Word is 
 spirit and life according as it is understood; for the mere 
 letter, without the understanding of it, is dead. Since^ 
 
60 DOCTRINE OF THE NEW JERUSALEM 
 
 therefore, man has truth and life according to his under- 
 standing of tlie Word, so also he has faith and love accord- 
 ing to it; for truth has relation to faith, and Jove to life. 
 Now because it is by faith and love, and according to them 
 that the church exists, it follows, that by the understanding 
 of the Word, and according to it, the church is a church ; 
 a noble church if grounded in genuine truths, an ignoble 
 one if not in genuine truths, and a ruined one if in falsified 
 truths. 
 
 78. Moreover, the Lord is present and in conjunction 
 with man through the Word, seeing that the Lord is the 
 Word, and, as it were converses in it with man, because 
 the Lord is divine truth itself, and the Word is divine truth 
 also. Frotn hence it plainly appears, that the Lord is pres- 
 ent with man, and in conjunction with him, according to 
 his understanding of the Word ; for, according to it, man 
 has truth, and from thence faith, and also love, and thence 
 life. The Lord is also present with man through the read- 
 ing of the Word ; but he is in conjunction with him through 
 the understanding of truth derived from the Word, and 
 according to it ; and in proportion as the Lord is in con- 
 junction with man, so much of the church is in man. 
 The church is properly in man; the church without him is 
 the church with many others in whom the church is. This 
 is meant by the Lord's answer to the Pharisees, on their 
 inquiring when the kingdom of God should come : " The 
 kino-dom of God is within you" (Luke xvii. 21): by the 
 kingdom of God is here meant the Lord, and the church 
 from him. 
 
 79. Many parts of the pro])hetical writings, where the 
 church is treated of, treat also of the understanding of the 
 Word, and it is taught that the church cannot exist but 
 where there is a just understanding of the Word, and that 
 the state and nature of the church is always to be deter- 
 mined by the manner in which the Word is understood by 
 those who belong to the church. The prophets, in many 
 parts of their writings, describe the Israelitish and Jewish 
 church as totally destroyed and annihilated, in consequence 
 of falsifying the meaning or understanding of the Word; 
 for the destruction of the church proceeds from no other 
 source than this. The understanding of the Word, both 
 true and false, is described in the prophetic writings, partic- 
 ularly in the prophet Hosea, by Ephraim ; for the under- 
 standing of the Word in the church is signified in the Word 
 
RESPECTING THE SACRED SCRIPTURE. 61 
 
 by Ephraim. As the understanding of the Word consti- 
 tutes the church, therefore Ephraim is called " a dear son, 
 and a pleasant child " ( Jerem. xxxi. 20) ; " the first born " 
 (Jereni. xxxi. 9); "the strength of the head of Jehovah" 
 (Psalm. Ix. 7; cviii. 8); "a mighty man" (Zech. x. 7); 
 ** he that filleth the bow " (Zech. ix. 13) ; and the children 
 of Ephraim are called " armed and shooters with the bow" 
 (Psalm Ixxiii. 9) ; for by a bow is signified doctrine de- 
 rived from the Word combating with falsities. For the 
 same reason, also, Israel stretched out his right hand upon 
 Ephraim, and blessed him (Gen. xlviii, 14) : and he was 
 also accepted in lieu of Reuben (ver. 5): and for the same 
 reason, Ephraim, with his brother Manasseh, under the 
 name of their father Joseph, was exalted by Moses, in his 
 blessing of the children of Israel, above all the rest (Deut. 
 xxxiii. 13 — 17). But the state and nature of the church, 
 when the understanding of the Word is destroyed, is also 
 described in the writings of the prophets by Ephraim, par- 
 ticularly in Hosea; as in these passages: "Israel and 
 Ephraim shall fall in tlieir iniquity ; Ephraim shall be deso- 
 late ; Ephraim is oppressed and broken in judgment; I 
 will be unto Ephraim as a lion; I, even I, will tear and go 
 away, I will take away, and none shall rescue him" (v. 5, 
 9, 11 — 14). "O Ephraim, what shall I do unto thee? 
 For thy goodness is as a morning cloud, and as the early 
 dew it goeth away " (Hosea vi. 4). " They shall not dwell 
 in the land of Jehovah, but Ephraim shall return to Egypt, 
 and shall eat unclean tilings in Assyria" (Hosea ix. 3). 
 The land of Jehovah is the church ; Egypt is the scientific 
 principle of the natural man ; Assyria is reasoning founded 
 on it ; therefore it is said, that Ephraim shall return into 
 Egypt, and shall eat unclean things in Assyria. "Ephraim 
 feedeth on wind, and followeth after the east wind ; he 
 daily increaseth lies and desolations; and they do make a 
 covenant with the Assyrians, and oil is carried into Egypt" 
 (Hosea xii. 1). To feed on wind, to follow after the east 
 wind, to increase lies and desolations, is to falsify truths, 
 and so to destroy the church. The same is also signified 
 by the whoredom of Ephraim, for whoredom signifies the 
 falsification of the understanding of the Word, that is, of 
 its genuine truth ; as in these passages : " For now, O 
 Ephraim, thou committest whoredom, and Israel is defiled" 
 (Hosea v. 3). "I have seen a horrible thing in the house 
 of Israel ; there is the whoredom of Ephraim, Israel is 
 6 
 
62 DOCTRINE OF THE NEW JERUSALEM 
 
 defiled," (Hosea vi. 10). Israel means the church itself, 
 and Ephraim the understanding of the Word, which deter- 
 mines the state and qualiiy of the church ; wherefore it is 
 said, '* Ephraim cominitteth whoredom, and Israel is de- 
 filed." But as the church amongst the children of Israel 
 and Judah was totally destroyed by falsifications of the 
 Word, therefore it is thus said of Ephraim : " Shall I give 
 thee up, Ephraim ? shall I deliver thee, Israel 1 How shall 
 I make thee as Admah ? How shall I set thee at Zeboim 1 " 
 (Hosea xi. 8). Now since the prophet Hosea, from the 
 first chapter to the last, treats of the falsification of the 
 Word, and of the consequent destruction of the church; 
 and because the falsification of the Word is there signified 
 by whoredom; therefore he was commanded, for the pur- 
 pose of representing that state of the church, ''to take 
 unto himself a wife of whoredoms, and children of whore- 
 doms" (i. 1). And again: "to take to himself an adul- 
 teress" (iii. 1). We have quoted these passages, for the 
 sake of showing and proving from the Word, that the qual- 
 ity of the church is always determined by its understanding 
 of the Word ; and that it is excellent and precious, if its 
 understanding be grounded on the genuine truths of the 
 Word, but that it is ruined, yea, filthy, if it be grounded on 
 truths falsified. For a further confirmation, that by Ephraim 
 is signified the understanding of the Word, and, in a con- 
 trary sense, the falsification of it, and that thence proceeds 
 the destruction of the church, the other places which treat 
 of Ephraim may be referred to; as in Hosea iv. 17, 18; 
 Tii. 1, II ; viii. 9, II ; ix. 11, 12, 13, 16; x. 11 ; xi. 3 ; 
 xii. 1, 9, 15; xiii. 1, 12; Isaiah xvii. 3; xxviii. 1; Jerem. 
 iv. 15; xxxi. 6, 18; 1. 19; Ezek. xxxvii. 16; xlviii. 5; 
 Obad.9; Zech. ix. 10. 
 
 IX. That there is a Marriage of the Lord and the 
 Church, and thence a Marriage of Good and 
 Truth, in every part of the Word. 
 
 80. That there is a marriage of the Lord and the church, 
 and thence a marriage of good and truth, in every part of 
 the Word, has never yet been discovered ; neither could it 
 be discovered, so long as the spiritual sense of the Word 
 remained unknown ; for this sense alone can make manifest 
 such a marriage. There are two senses contained in the 
 Word, which lie concealed in its literal sense, and which 
 
RESPECTING THE SACRED SCRIPTURE. 63 
 
 are called spiritual and celestial : what belongs to the spir- 
 itual sense of the Word, has more particular relation to the 
 church, and what belongs to the celestial sense to the Lord : 
 the contents also of the spiritual sense have relation to 
 divine truth, and the contents of the celestial sense, to 
 divine good ; and this is the ground of the above-mentioned 
 marriage in the Word. But this is only apparent to those, 
 who, by virtue of the spiritual and celestial sense of the 
 Word, are acquainted with the signification of its names 
 and expressions ; for some particular names and expressions 
 are predicated of good, and some of truth, and some in- 
 clude both; wherefore, without the knowledge of such 
 signification, it is impossible to see how such a marriage 
 exists in every part of the Word ; and this is the reason 
 why this arcanum was never heretofore discovered. 
 
 81. Inasmuch as there is such a marriage in every part 
 of the Word, therefore we frequently find in the Word two 
 expressions, which appear like repetitions of one and the 
 same thing : they are, however, not repetitions; but one 
 has relation to good, and the other to truth, and both, 
 taken together, effect the conjunction of good and truth, 
 and consequently make them one. This also is the true 
 ground of the divinity of the W^ord and its sanctity; for in 
 every divine work there is a conjunction of good with truth, 
 and of truth with good. 
 
 82. The reason why we assert the marriage of good and 
 truth in the Word to be a consequence of the marriage of 
 the Lord and the church therein, is, because wherever 
 there is a marriage of the Lord and the church, there also 
 is a marriage of good and truth, the latter marriage being 
 derived from the former : for when the church, or any 
 member of it, is principled in truths, then the Lord flows 
 in by good into those truths, and communicates life to 
 them; or, what amounts to the same, when the church, or 
 any member of the church, is in the understanding of 
 truth, then the Lord flows in, by the good of love and char- 
 ity, into that understanding, and thus infuses life into it. 
 
 83. There are two faculties of life in every man, which 
 are called understanding and will : the understanding is the 
 receptacle of truth, and thence of wisdom ; and the will is 
 the receptacle of good, and thence of charity. These two 
 faculties ought to be united, and make a one, in order that 
 man may be a member of the church ; and they are so 
 united, when a man forms his understanding by genuine 
 
64 DOCTRINE OF THE NEW JERUSALEM 
 
 truths, which is done to all appearance as of himself, and 
 when his will is replenished with the good of love, which 
 is effected by the Lord. Hence man derives the life of 
 truth and the life of good; the life of truth in his under- 
 standing, from his will, and the life of good in his will, by 
 his understanding. In this consists the marriaore of ffood 
 and truth in man, as well as the marriage of the Lord and 
 the church with man.* 
 
 84. That there frequently are two expressions used in 
 the Word, which appear like repetitions of the same thing, 
 must be evident to every attentive reader; as, for instance, 
 brother and companion, poor and needy, wilderness and 
 desert, vacuity and emptiness, foe and enemy, sin and ini- 
 quity, anger and wrath, nation and people, joy and gladness, 
 mourning and weeping, justice and judgment, &c. These 
 appear to be synonymous expressions, when in fiict they 
 are not; for the terms brother, poor, wilderness, vacuity, 
 foe, sin, anger, nation, joy, mourning, and justice, are pre- 
 dicated of good, and in the opposite sense of evil ; whereas 
 the terms companion, needy, desert, emptiness, enemy, 
 iniquity, wrath, people, gladness, weeping, and judgment, 
 are predicated of truth, and, in the opposite sense, of what 
 is false : and yet it must appear to the reader who is unac- 
 quainted with this arcanum, as if the terms poor and 
 needy, desert and wilderness, vacuity and emptiness, &c., 
 meant the same thing, whereas they do not, but yet form 
 one thing by conjunction. In the Word, also, we fre- 
 quently find two things joined together, as fire and flame, 
 gold and silver, brass and iron, wood and stone, bread and 
 wine, purple and fine linen, &c., because fire, gold, brass, 
 wood, bread, and purple, are predicated of good ; but flame, 
 silver, iron, stone, water, wine, and fine linen, are predi- 
 cated of truth. In like manner it is said, that God is to 
 be loved with all the heart and with all the soul; and also, 
 that God will create in man a new heart and a new spirit ; 
 for the heart is predicated of the good of love, and the 
 soul and spirit, of the truths of faith from that good. 
 There are some expressions, also, which, in consequence of 
 partaking alike both of good and truth, are used by them- 
 selves, without the adjunction of others. But these, and 
 
 * Concerning this reciprocal conjunction, which is here called a 
 marriage, more may be seen in the works> entitled, Angelic Wisdom, 
 concerning the Divine Love and Divine Wisdom^ and Concerning the 
 Divine Providence. 
 
RESPECTING THE SACRED SCRIPTURE. 65 
 
 many things besides, are apparent only to the angels, and 
 to those who see into the spiritual sense of the Word, 
 whilst they are reading the natural sense. 
 
 85. It would be tedious to show^ from the Word, that 
 two expressions of this nature are used, for it would fill a 
 volume to quote all the particular cases where such double 
 expressions occur : I shall, however, in order to remove all 
 doubt on this subject produce some passages where the 
 terms judgment and justice, nation and people, joy and 
 gladness, are used together. Judgment and justice are 
 mentioned together in these places : " The city was full of 
 judgment, justice lodged in it" (Isaiah i. 21 ). " Zion shall 
 be redeemed with judgment, and her converts with jws^ice" 
 (Isaiah i. 27). " Jehovah of hosts shall be exalted in 
 judgment, and God that is holy shall be sanctified in jus- 
 tice" (Isaiah v. 16). "He shall sit upon the throne of 
 David, and his kingdom, to establish it with judgment and 
 \v\\\i justice'^ (Isaiah ix. 7). "Jehovah shall be exalted, 
 for he dwelleih on high, he hath filled Zion with judgment 
 and justice'' (Isaiah xxxiii. 5). " Thus saith Jehovah, 
 keep ye judgment and do justice ; for my salvation is near 
 to come, and my justice to be revealed" (Isaiah Ivi. 1). 
 ^'As a nation that d'\di justice, and forsook not the judg- 
 incuts of their God : they ask of me the judgments oi' jus- 
 tice" (Isaiah Iviii. 2). "And thou shalt swear Jehovah 
 liveth, in truth, in judgment, and injustice" (Jerem. iv. 2). 
 " Let him that glorieth glory in this, that Jehovah doth 
 judgment and justice in the earth" (Jerem. ix. 24). " Exe- 
 cute ye judgment and justice. Woe unto him that build- 
 eth his house without justice and his chambers without 
 judgment. Did not thy father do judgment and justice^ 
 and then it was well with him?" (Jerem. xxii. 3, 13, 15). 
 " I will raise unto David a righteous branch, and a kinor 
 shall reign and shall execute judgment and justice in the 
 earth" (Jerem. xxiii. 5 ; xxxiii. 15). " If a man be just, 
 and do judgment and justice" (Ezek. xviii. 5). If the 
 wicked man turn from his sin, and do judgment and jus- 
 tice, — none of his sins — shall be mentioned unto him ; he 
 hath done judgment and justice, he shall surely live" 
 (Ezek. xxxiii. 14, 16, 19). " I will betroth thee unto me 
 for ever, — >in judgment and in justice, and in loving kind- 
 ness, and in mercies" (Hosea ii. 19). " hei judgment run 
 down as waters, and justice as a mighty stream" (Amos v. 
 24). " Ye have turned judgment into gall and the fruit of 
 6* 
 
66 DOCTRINE OF THE NEW JERUSALEM 
 
 justice into hemlock" (Amos vi. 12). " Jehovah shall 
 plead my cause, and execute jiidgmmt for me : he will 
 bring me forth to the light, and I shall behold h\s Justice'' 
 (Micah vii. 9). " Thy justice is like the great mountains, 
 and thy judgments are a great deep" (Psalm xxxvi. 6). 
 ** Jehovah shall bring forth thy justice as the light, and thy 
 judgment as the noon-day" (Psalm xxxvii. 6). " He shall 
 judge thy people with justice^ and thy poor \\\\.\\ judgment' 
 (Psalm Ixxii. 2). " Justice and judgment are the habita- 
 tion of his throne" (Psalm xcvii. 2). " When I shall have 
 learnt the judgments of thy justice. Seven times a day do 
 I praise thee, because of the judgments of thy justice" 
 (Psalm cxix. 7, 164). " He executed the justice of Jeho- 
 vah, and his judgments with Israel" (Dent, xxxiii. 21). 
 *' He shall reprove the world of sin, o^ justice and o^ judg' 
 menf (John xvi. 8, 10; and elsewhere). The reason why 
 judgment and justice are so often mentioned together, is, 
 because judgment is predicated of truth and justice of 
 good ; wherefore by executing judgment and justice, is 
 also meant to act from a principle of truth and good. The 
 reason why judgment is predicated of truth, and justice of 
 good, is, because the government of the Lord in the spirit- 
 ual kingdom is cdWed j udgmcjit , and the government of the 
 Lord in the celestial kingdom is called justice ; concerning 
 which may be seen the treatise on Heaven and Hell, n. 
 214, 215. Because judgment is predicated of truth, there- 
 fore, in many places, mention is made of truth and justice; 
 as in Isaiah xi. 5 ; and Psalm Ixxxv. 12; and in other 
 places. 
 
 86. The reason why repetitions as it were of the same 
 thing are used in the Word, on account of the marriage of 
 good and truth, may be more clearly seen in those places, 
 where the terms nation and people are used ; as in the fol- 
 lowing : " Ah ! sinful nation^ ^people laden with iniquity" 
 (Isaiah i. 4). '' The people that walked in darkness, have 
 seen a great lio^ht; — thou hast multiplied the ?iatio7i" (Isaiah 
 ix. 2. 3). " O Assyrian, the rod of mine anger, I will 
 send him against a hypocritical nation, and against the 
 people of my wrath will I give him charge" (Isaiah x. 5, 
 6). *' In that day there shall be a root of Jesse, which 
 shall stand for an ensign of the people ; to it shall the 
 nations seek" (Isaiah xi. 10). "He who smote the people 
 in wrath with a continual stroke: he that ruled the nations 
 in anger" (Isaiah xiv. 6). " In that time shall the present 
 
RESPECTING THE SACRED SCRIPTURE. 67 
 
 be brought unto Jehovah of hosts, of a people scattered 
 and peeled — a nation meted out and trodden under foot" 
 (Isaiah xviii. 7). *' Therefore shall the siroug people glorify 
 thee, the city of terrible nations shall fear thee" (Isaiah 
 XXV. 3). Jehovah ** will destroy in this mountain the face 
 of the covering cast over all people, and the veil that is 
 spread over all nations' (Isaiah xxv. 7). " Come near, ye 
 nations, to hear; and hearken, ye j9<?oj!3Ze" (Isaiah xxxiv. 
 1 ). "I have called thee for a covenant of the people, for a 
 light of the nations" (Isaiah xlii. 6). '' Let all the nations 
 be gathered together, and let the people be assembled" 
 (Isaiah xliii. 9). "Behold, I will lift up my hand to the 
 nations, and set up my standard to the people'' (Isaiah xlix. 
 22). " Behold I have given him for a witness to the peo- 
 pie, a leader and a commander to the nations'' (Isaiah Iv. 
 4). " Behold, a people cometh from the north-country, 
 and a great nation — from the sides of the earth" (Jerem. 
 vi. 22). " Neither will I cause men to hear in thee the 
 shame of the iiations any more, neither shalt thou bear 
 the reproach of the people any more" (Ezek. xxxvi. 15). 
 ^^ AW people and nations shall serve him" (Dan. vii. 14). 
 " Spare thy people, O Jehovah, and give not thine heritage 
 to reproach ; that the nations should rule over them" (Joel 
 ii. 17). " The residue of my people shall spoil them, and 
 the remnant of my nation shall possess them" (Zeph. ii. 
 9). " Many people, and strong nations, shall come to seek 
 Jehovah in Jerusalem" (Zech. viii. 22). "Mine eyes have 
 seen thy salvation, which thou hast prepared before the 
 face of all people, a light to lighten the nations" (Luke ii. 
 30, 31, 32). "Thou hast redeemed us l)y thy blood out 
 evGvy people and nation" (Rev. v. 9). "Thou must proph- 
 esy again before many people and nations" (Rev. x. 11). 
 "Thou hast made me the head of the nations, a people 
 whom I have not known shall serve me" (Psalm xviii, 43). 
 " Jehovah bringeth the counsel of the nations to nought ; 
 he maketh the devices of the people of none effect" (Psalm 
 xxxiii. 10). " Thou makest us a by-word among the 
 nations, a shaking of the head among the people" (Psalm 
 xliv. 14). " Jehovah shall subdue the people under us, and 
 the nations under our feet, God reigneth over the nations^ 
 the princes of the people are gathered together, even the 
 people of the God of Abraham" (Psalm xlvii. 3, 8, 9). 
 " Let the people praise thee, — let the nations — sing for joy ; 
 for thou shalt judge the people righteously, and govern the 
 
68 DOCTRINE OF THE NEW JERUSALEM 
 
 nations upon earth" (Psalm kvii. 3, 4). ''Remember me, 
 O Jeliovah, with the favor that thou bearest unto i\\y peo- 
 ple, that I may rejoice in the gladness of thy Jiations" 
 (Psalm cvi. 4, 5) ; not to mention several other places. 
 The reason why people and nations are expressed at the 
 same time, is, because by nations are meant those who are 
 in good, and, in the opposite sense, those who are in evil, 
 and by people, those who are in truths, and, in the opposite 
 sense those who are in falsities. For this reason they who 
 are of the Lord's spiritual kingdon are called people, and 
 they who are of his celestial kingdom are called nations: 
 for all in the spiritual kingdom are in truths, and thereby 
 in wisdom, but all in the celestial kingdom are in good, 
 and thereby in love. 
 
 87. The case is the same with many other expressions; 
 as with joi/ and gladness, which frequently occur together, 
 as may be seen in the following passages : "And behold 
 Jo7/ and gladness, slaying oxen and killing sheep " (Isaiah 
 xxii. 13). " They shall obtain joi/ and gladness, and sor- 
 row and mourning shall flee away" (Isaiah xxxv. 10; li. 
 11). " Joi/ and gladness are cut off from the house of our 
 God" (Joel i. 16). "The fast of the tenth month shall be 
 to the house of Judah joy and gladness " (Zech. viii. 19). 
 " That we may rejoice and be glad all our days" (Psalm 
 xc. 14). '^Rejoice ye with Jerusalem, and he glad with 
 her — rejoice in her joy" (Isaiah Ixvi. 10). "Rejoice and 
 be glad,0 daughter of Edom" (Lament, iv. 21). Let the 
 righteous be glad, let them rejoice before God" (Psalm 
 Ixviii.) " Make me to hear Jo?/ and gladness " (Psalm li. 8). 
 "Joy and gladness shall be found in Zion, thanksgiv- 
 ing and the voice of melody" (Isaiah li. 3). ** And 
 thou shall have joy and gladness, and many shall rejoice at 
 his birth " (Luke i. 14). " Then will I cause to cease — the 
 voice of joy and the voice of gladness, the voice of the 
 bridegroom and the voice of the bride" (Jerem. vii. 34; 
 xvi. 9; XXV. 10). "Again there shall be heard in this 
 place — the voice o^ joy and the voice of gladness, the 
 voice of the bridegroom and the voice of the bride" (Jerem. 
 xxxiii. 10, 11); and in many other places The reason 
 why mention is made, in these passages, both of joy and 
 gladness, is because joy is predicated of good, and gladness 
 of truth; or joy of love, and gladness of wisdom: for joy 
 belongs to the heart, and gladness to the spirit ; or joy be- 
 longs to the will, and gladness to the understanding. That 
 
RESPECTING TriE SACRED SCRIPTURE. D» 
 
 there is also a marriage of the Lord and the church in 
 these two, is evident from this circumstance, that mention 
 is made of " the voice of joy and the voice of gladness, 
 the voice of the bridegroom and the voice of the bride " 
 (Jerem. vii. 34; xvi. 9; xxv, 10; xxxiii. 10,11); and the 
 Lord is the bridegroom, and the church the bride. That 
 the Lord is the bridegroom, may be seen, Matt. ix. 15; 
 Mark ii. 19, 20; Luke v. 35; and that the church is the 
 bride, may be seen, Rev. xxi. 2, 9; xxii. 17; wherefore 
 John the Baptist said of Jesus, " He that hath the bride is 
 the bridegroom " (John iii. 29). 
 
 88. By reason of the marriage of the Lord with the 
 church, or, what is the same thing, the marriage of divine 
 good and divine truth, in every part of the Word, the ex- 
 pressions Jehovah and God so frequently occur ; also, 
 Jehovah and the Holy One of Israel ; as if they were two, 
 when nevertheless they are one ; for by Jehovah is meant 
 the Lord as to divine good, and by God, and the Holy One 
 of Israel, is meant the Lord as to divine truth. That the 
 expressions Jehovah and God, and Jehovah and the Holy 
 One of Israel, also occur in many parts of the Word, and 
 yet signify one, may be seen in the Doctrine respecting 
 the Lord, n. 34, 38, 46. 
 
 89. Since then there is a marriage of the Lord and the 
 Church in all and every part of the Word, it is evident, 
 that all and every particular of the Word treats of the 
 Lord, as is demonstrated in the Doctrine respecting the 
 Lorcl^ n. 1 — 7. The church too, of which it treats, is the 
 Lord also ; for the Lord himself teaches that a man of the 
 church is in Him, and He in him (John vi. cti!^ ; xiv. 20, 
 21; XV. 5, 7). 
 
 93. Because the divinity and sanctity of the Word are 
 here treated of, it may be proper to add a Memorable 
 Relation to what has been already said. There was once 
 sent me down from heaven a small piece of paper, covered 
 with Hebrew characters, but written as they used to be 
 amongst the ancients, with whom those letters, which are 
 at this day partly linear, were inflected, with little bend- 
 ings upwards ; and the angels who were then with me 
 declared, that they could discover entire and complete 
 senses by the very letters, and that they discovered them 
 particularly by the flexures of the lines, and of the apexes* 
 
 * The term ''apex" is used in the original to signify the point or 
 end of a line, and is retained in the translation, because the term 
 "point "is commonly used to signify the dots between and about 
 the letters. 
 
70 DOCTRINE OF THE NEW JERUSALEM 
 
 of each letter ; and they explained what was their significa- 
 tion both separately and conjointly, telling me that the H 
 which was added to the names of Abram and Sarai signi- 
 fied infinite and eternal. They also explained to me the 
 meaning of the Word in Psalm xxxii. 2, by the letters or 
 syllables only, and informed me, that their purport, when 
 summed up, was this : That the Lord is ever merciful to 
 those who do evil. They informed me that the writing in 
 the third heaven consisted of letters inflected, and vari- 
 ously curved, each of which contained some particular 
 meaning; and that the vowels there used were to express 
 a sound which should correspond with affection : they 
 added, that in that heaven they were not able to express 
 the vowels i and e, but instead of them y, and eu, and 
 that the vowels a, o, and u, were in use amongst them, 
 because they give a full sound; also that they did not ex- 
 press any consonants roughly, but softly, and that it was 
 from this ground, that some Hebrew letters are pointed 
 within, as a mark that their pronunciation should be soft. 
 They said likewise, that harshness in letters was in use in 
 the spiritual heaven, by reason that the spiritual angels are 
 principled in truths, and truth admits of harshness ; whereas 
 good, wherein the angels of the Lord's celestial kingdom, 
 or of the third heaven, are principled, admits of no harsh- 
 ness. They declared further, that they had the written 
 Word amongst them composed of letters inflected with 
 significative little bendings and apexes; from whence it 
 appeared what those words of the Lord signify, " One jot 
 or one tittle shall in nowise pass from the law, till all be 
 fiilfilled " (Matt. v. 18). And again : " It is easier for heav- 
 en and earth to pass away, than one tittle of the law to 
 fail " (Luke xvi. 17). 
 
 X. That Heretical Opinions may be collected and 
 
 IMBIBED from THE LeTTER OF THE WoRD, BUT THAT 
 TO CONFIRM SUCH OPINIONS IS HURTFUL. 
 
 9L It was shown above, that the Word cannot be 
 understood without doctrine, and that doctrine is as a 
 lamp for the discovery of genuine truths ; and that this is 
 a consequence of the Word's being written by mere 
 correspondences. Hence it is that many passages are ap- 
 pearances of truth, and not naked truths : thus many 
 
RESPECTING THE SACRED SCRIPTURE. 71 
 
 things are written according to the apprehensions of the 
 merely natural man, yet in such a manner, that the simple 
 may understand them in simplicity, the intelligent in 
 intelligence, and the wise in wisdom. Now since the 
 Word is of such a nature, the appearances of truth, which 
 are truths clothed, may be taken for naked truths ; and 
 such appearances, when they are confirmed, become 
 falsities. But this is done by those who believe themselves 
 to be superior to others in wisdom, when yet they are not 
 wise : for wisdom consists in seeing whether a thing be 
 true before it is confirmed, but not in confirming whatever 
 one pleases. The latter is the case with those who pos- 
 sess a talent for confirmation and are in the pride of self- 
 intelligence : but the former with those who love truths, 
 and are affected by them because they are truths, and who 
 apply them to the purposes of life. These are in illumination 
 from the Lord, and see truths by the light of truth ) but 
 the others are in illumination from themselves, and see 
 falsities in the light of falsities. 
 
 9*2. All the heresies which ever did, or do still, exist in 
 Christendom, have sprung from this circumstance, that 
 men have taken appearances of truth for genuine truths, 
 and as such have confirmed them. Heresies themselves 
 do not occasion man's condemnation ; but an evil life, 
 together with confirmations of the falsities contained in 
 any heresy by misapplication of the Word, and by reason- 
 ings that originate in the natural man, are what condemn 
 him. For every one by birth is introduced into the religion 
 of his country, or of his parents, is initiated into it from 
 his earliest years, and afterwards continues in the same 
 persuasion, nor is it in his power to extricate himself from 
 its falsities, being prevented by his engagements in the 
 world ; but to live in evil, and to confirm falsities so as to 
 destroy genuine truth, this it is which causes condemna- 
 tion. For he who simply abides in the religion of his 
 country, who believes in God, and (in case he be of the 
 Christian Church) believes in the Lord, esteems the Word 
 to be holy, and lives according to the commandments of 
 the decalogue from a religious motive; such a one does 
 not bind himself to the falsities of the religion he pro- 
 fesses : when therefore truths are proposed to him, and he 
 perceives them according to the measure of light which 
 he has attained, he has a capacity to embrace them, and 
 thus to be extricated from falsities. But it is not so with 
 
72 DOCTRINE OF THE NEW JERUSALEM 
 
 him who has confirmed the falsities of his religion : these, 
 when confirmed, are made permanent, and cannot be 
 extirpated : for when a man has confirmed himself in what 
 is false, he is as if he had sworn to maintain it; especially 
 if self-love, or the pride of his own understanding, be 
 engaged in its favor. 
 
 93. I have conversed in the spiritual world with some 
 who lived many ages ago, and had confirmed themselves in 
 the falsities of their particular religious persuasions; and 
 I found that they still continued rooted in the same : I have 
 likewise conversed, in that world, with others, who had 
 been of the same religious persuasion, and had entertained 
 the same notions with the former, but yet had not confirmed 
 their falsities in themselves : and I found that, when they 
 were instructed by the angels, they rejected falsities, and 
 received truths: the consequence was, that the latter were 
 saved, but the former were not. Every man, after death, is 
 instructed by angels, and they are received into heaven who 
 discern truths, and thence falsities : for opportunity is given 
 to every man after death to discern truths spiritually, but they 
 only have the capacity of doing this, who have not confirmed 
 themselves in falsities : for they who have so confirmed 
 themselves are not willing to see truths, and in case they 
 do see them, they turn their backs upon them, and then 
 either ridicule, or falsify them. 
 
 94. But we will illustrate what we mean by an example. 
 In many passages of the Word we find anger, wrath, and 
 vengennce attributed to God, and it is said that he punishes, 
 casts into hell, tempts, with many other expressions of a 
 like nature : now where all this is believed in a childlike 
 simplicity, and made the ground of the fear of God, and 
 of care not to offend him, no man incurs condemnation by 
 such a simple belief. But where a man confirms himself 
 in such notions, so as to be persuaded that anger, wrath, 
 vengeance, belong to God, and that he punishes mankind, 
 and casts them into hell, under the influence of such anger, 
 wrath, and vengeance; in this case his belief is condemna- 
 tory, because he has destroyed genuine truth, which teaches 
 that God is love itself, mercy itself, and goodness itself, 
 and being these, that he cannot be angry, wrathful, or re- 
 yengeful. Where such evil passions then are attributed in 
 the Word to God, it is owing to appearance only. It is the 
 same in many other instances. 
 
 95. That several expressions in the literal sense of the 
 
RESPECTING THE SACRED SCRIPTURE. 73 
 
 Word are but appearances of truth, in which genuine truths 
 lie concealed, and that no hurt is incurred by thinking, or 
 even spealiing, in simplicity, according to such appearan- 
 ces, but that it is hurtful to confirm them so as to destroy 
 the divine truth concealed within, may also be illustrated 
 by an example from nature ; which shall here be introduced, 
 because natural considerations instruct and convince the 
 mind more clearly than spiritual. It appears to the bodily 
 eye as if the sun performed a daily and an annual revolu- 
 tion about the earth ; hence it is common to say, that the 
 sun rises and sets, that it causes morning, noon, evening, 
 and night, and also the seasons of the year, as spring, sum- 
 mer, autumn, and winter, and consequently days and years ; 
 when nevertheless the sun continues immovable, being an 
 ocean of fire, whilst it is the earth which moves, revolving 
 daily round her own axis, and annually round the sun. A 
 person now, who in simplicity and ignorance supposes that 
 the sun revolves about the earth, does not destroy this na- 
 tural truth respecting the earth's daily rotation round her 
 own axis, and her annual revolution in the ecliptic; but 
 whoso confirms the sun's apparent motions by the reason- 
 ings of the natural man, particularly if he supports such an 
 opinion by the authority of the Word, which speaks of the 
 sun's rising and setting, invalidates the truth, and destroys 
 it. That the sun moves, is then an apparent truth, but that 
 it does not move, is a genuine truth : nevertheless, every 
 one may speak according to the apparent truth, and, indeed, 
 does so speak ; but to think, in conformity to such a mode 
 of expression, that the fact is really so, and to confirm such 
 a thought, dulls and darkens the rational understanding. 
 It is similar with the stars of the firmament ; it is an appa- 
 rent truth that they also are borne round daily with the sun, 
 wherefore it is also said of the stars that they rise and set ; 
 but it is a genuine truth that the stars are fixed, and that 
 their firmament is immovable : nevertheless, one may speak 
 according to the appearance. 
 
 96. That it is hurtful to confirm the a])pearances of truth 
 that occur in the Word, so as to destroy the genuine truth 
 which lies within, may be evident from this consideration. 
 All and every part of the literal sense of the Word has 
 communication with, and opens heaven, according to what 
 was said above, n. 62 — 69. Wlien therefore man applies 
 that sense to the confirmation of worldly loves, whicli are 
 contrary to heavenly loves, then the internal of the Word 
 
74 DOCTRINE OF THE NEW JERUSALEM 
 
 is rendered false [that is, a false meaning is introduced into 
 the words] ; wherefore when the external, which is the lit- 
 eral sense, whose internal is false, has communication with 
 heaven, then heaven is closed, for the angels who are in the 
 internal sense of the Word reject it. Hence it appears, 
 that a false internal, or falsified truth, prevents communica- 
 tion with heaven, and closes it up. This is the reason why 
 it is hurtful to confirm any false heretical opinions. The 
 Word is like a garden which may be called a heavenly par- 
 adise, containing delicacies and delights of every kind, deli- 
 cacies of fruits and delights of flowers, in the midst of 
 which are trees of life, and beside them fountains of living 
 water ; and forest trees round about the garden. Whoso- 
 ever, being instructed by doctrine is principled in divine 
 truths, is in the midst of the garden, amongst the trees of 
 life, and in the actual enjoyment of its delicacies and de- 
 lights : where a man is not principled in truths by virtue of 
 doctrine, but only from the literal sense, he abides in the 
 boundaries of the garden, and sees nothing but the forest 
 scenery : but where a man is in the doctrine of a false 
 religion, and has confirmed its falsities in his mind, he is 
 not even in the forest, but in a sandy plain without, where 
 there is not even grass. That these are also the respective 
 states of such persons after death, will be confirmed in its 
 proper place. 
 
 97. It is moreover to be observed, that the literal sense 
 of the Word is a guard to the genuine truths concealed in it : 
 and it operates as a guard thus, that the literal sense can be 
 turned in every direction, and be explained according to 
 the reader's apprehension, without its internal being hurt 
 and violated ; for no hurt ensues from the literal sense being 
 understood differently by diflferent persons : but the danger 
 is, if the divine truths which lie concealed within, should 
 be perverted : from this the Word suffers violence : to pre- 
 vent which the literal sense is its guard ; and it operates as 
 such a guard with those who are in falsities from a princi- 
 ple of religion, and yet do not confirm them : from these 
 persons the Word suffers no violence. The literal sense of 
 the Word acting as a guard, is signified in the Word by the 
 cherubs, and is also described by them. This guard is sig- 
 nified by the cherubs, which, after the expulsion of Adam 
 and his wife from the garden of Eden, were placed at the 
 entrance ; of which it was written, that. When Jehovah 
 God had driven out the man, he placed at the east end of 
 
RESPECTING THE SACRED SCRIPTURE. 75 
 
 the crarden of Eden, cherubs, and a flaming sword, which 
 turned this way and that, to keep the way of the tree of life 
 (Gen. iii. 23, 24). By cherubs is signified defence ; by the 
 way of the tree of life is signified admission to the Lord, 
 which men have by means of the truths contained in the 
 Word : divine truth in its ultimates is represented by the 
 flaming sword, which turned every way, which is like the 
 Word in its literal sense, thus capable of being so turned. 
 The like is meant by the cherubs aiADE of gold, over 
 the two extremities of the mercy-seat which was above the 
 ark in the tabernacle (Exod. xxv. 18 — 21). This being 
 the signification of the cherubs, therefore the Lord talked 
 with Moses from between them (Exod. xxv. 22 ; Numb. vii. 
 89). As the Lord never speaks with man but in fulness, 
 and the Word, in the literal sense, is divine truth in its ful- 
 ness (as was shown above, n. 37 — 49), therefore he spake 
 with Moses from between the cherubs. The like is under- 
 stood by THE CHERUBS upon the curtains of the tabernacle, 
 and upon the vail (Exod. xxvi. 31): for the curtains and 
 vails of the tabernacle signified the ultimates of heaven and 
 the church, and consequently of the Word, (see above n. 
 46) : and also by the cherubs carved over the walls and 
 doors of the temple at Jerusalem (1 Kings vi. 29, 32, 35) ; 
 and also by the chcruhs in the new temple (Ezek. xli. 18, 
 19, 20 ; — see above, n. 47). Since by cherubs a guard was 
 signified, to provide that the Lord, heaven, and divine truth, 
 which constitute the internal of the Word, should not be 
 approached immediately, but by the mediation of ultimates, 
 it is therefore said of the king of Tyre, "Thou sealest up 
 the sum full of wisdom, and perfect in beauty ; thou hast 
 been in Eden the garden of God ; every precious stone 
 was thy covering; — thou art the anointed cheruh that cov- 
 ereth ; — I will destroy thee, O covering cherub, from the 
 midst of the stones of fire" (Ezek. xxviii. 12, 13, 14, 16). 
 Tyre signifies the church in respect to the knowledges of 
 truth and good, and hence the king of Tyre is the Word, 
 where those knowledges are, and from whence they are de- 
 rived. That the Word, in its ultimate, which is the literal 
 sense, is in this place signified by the king of Tyre, and by 
 the term cherub a guard, is plain from this circumstance, 
 that it is said, " Thou that sealest up the sum, every pre- 
 cious stone was thy covering ; *' Thou art the anointed cherub 
 that coverest ;" and " O covering cherub.'' That whatso- 
 ever belongs to the literal sense of the Word, is signified 
 
76 DOCTRINE OF THE NEW JERUSALEM 
 
 by the precious stones, which are also mentioned in the 
 same chapter, may be seen above, (n. 45). Inasmuch as 
 divine truth in its ultimates is signified by cherubs, and also 
 a guard, it is therefore written in the Psalms of David, 
 " Jehovah bowed the heavens also, and came down ; — and 
 he rode upon a cherub" (xviii. 9, 10). "O Shepherd of 
 Israel, thou that dwellest upon the cheruhi/n, shine forth " 
 (Ixxx. 1). "Jehovah sitteth between the cherubim " (xcix. 
 1). To ride on the cherubs, and to sit upon them, means, 
 on the ultimate sense of the Word. Divine truth in the 
 Word, with its nature and quality, is described by the cher- 
 ubs in Ezekiel, chap. i. ix. and x; but as no one can know 
 what is signified by the particulars in the description of 
 them, unless the spiritual sense be opened, it has, therefore, 
 been discovered to me, what is generally signified by all 
 those things which are said concerninor the cherubim in the 
 first chapter of Ezekiel ; which are these. The divine ex- 
 ternal sphere of the Word is described, verse 4. Is repre- 
 sented as a man, verse 5. Its conjunction with spiritual 
 and celestial things, verse 6. The natural sense of the 
 Word, its quality, verse 7. The spiritual and celestial 
 sense of the Word, conjoined with the natural, its quality, 
 verses 8, 9. Divine love of celestial goodness and truth, 
 of spiritual, and of natural, therein, distinct and united, 
 verses 10, 11. That they regard one end, verse 12. The 
 sphere of the Word is from the divine good and the divine 
 truth of the Lord, from which the Word lives, verses 13, 
 14. The doctrine of goodness and truth in the Word and 
 from it, verse 15 — 21. The Divine Essence of the Lord 
 above it and in it, verses 22, 23. And from it, verses 24, 
 25. That the Lord is above the heavens, verse 26. And 
 that he is divine love and divine wisdom itself, verses 27, 
 28. These summaries also have been compared with the 
 Word in heaven, and are in conformity with it, 
 
 XI. That the Lord came into the world that he 
 
 MIGHT FULFIL ALL THINGS CONTAINED IN THE WoRD, 
 AND THEREBY BECOME DiVINE TrUTH OR THE WoRD 
 
 IN ITS Ultimates. 
 
 98. That the Lord came into the world that he might 
 fulfil all things contained in the Word, may be seen in the 
 Doctrine of the Lord, n. 8 — 11 ; and that he thus became 
 divine truth, or the Word, even in ultimates^ is under- 
 
RESPECTING THE SACRED SCRIPTURE. 77 
 
 stood by these words in John : " And the Word was made 
 flesh, and dwelt amongst us, and we beheld his glory, the 
 glory as of the only begotten of the Father, full of grace 
 and truth" (i. 14) : to be made flesh, is to be made the 
 Word in ultimates. What the Lord's appearance is, as the 
 Word in ultimates, he exhibited to his disciples at his 
 transfiguration, Matt. xvii. 2, &c. ; Mark ix. 2, &c. ; Luke 
 ix. 28. It is there said, that Moses and Elias appeared in 
 glory ; that by Moses and Elias is meant the Word, may 
 be seen above, n. 43. The Lord, as the Word in ultimates, 
 is also described by John in the Revelation, i. 13 — 16; 
 where all parts of the description given of him signify the 
 ultimates of divine truth, or of the Word. The Lord, 
 indeed, before his incarnation was the Word, or divine 
 truth, but only in first principles; for it is said, "In the 
 beginning was the Word, and the Word was with God, and 
 the Word IV as GocV (John i. 1, 2) ; but when the Word 
 was made flesh, then the Lord became the Word in ulti- 
 mates also ; and it is from this circumstance that he is 
 called the Fhst and the Last (Rev. i. 8, 11, 17; ii. 8; 
 xxi. 6 ; xxii. 12, 13). 
 
 99. By reason, also, of the Lord's becoming the Word 
 in its ultimates, the state of the church was entirely chang- 
 ed. All the churches which were before his advent, were 
 representative churches, which could not see divine truth, 
 but as it were in the shade ; but after the advent of the 
 Lord into the world, a church was instituted by him, which 
 saw divine truth in the light. The difference between the 
 churches is similar to evening and morning. The state of 
 the church, previous to the Lord's coming, is also called 
 evening ; and the state of the church after his coming is 
 called morning. The Lord, previous to his coming into 
 the world, was indeed present with the men of the church, 
 but it was mediately through heaven; but since his advent 
 in the world, he is immediately present with the men of 
 the church. For in the world he put on also the Divine 
 Natural, in which he is present with men. The glorifica- 
 tion of the Lord is the glorification of his Humanity, 
 which he took in the world ; and the Humanity of the 
 Lord glorified, is the Divine Natural. 
 
 100. Few people understand in what sense the Lord is 
 the Word ; for it is generally thought, that the Lord, by 
 means of the Word, may enlighten and teach mankind, 
 and yet, that this is no reason why he should be called th*> 
 
 7* 
 
78 DOCTRINE OF THE NEW JERUSALEM: 
 
 Word. But let it be known, that every individual man is 
 his own particular love, and thence his own particular good 
 and his own particular truth : man is man only by virtue 
 of these his constituent parts, and nothing else in his con- 
 stitution can be called man. On the same ground that 
 man is his own particular good and his own particular 
 truth, angels and spirits are men ; for all goodness and 
 truth proceeding from the Lord, is, in its own particular 
 form, man. But the Lord is essential divine good, and 
 essential divine truth ; so also is he the essential man, from 
 whom every man receives what constitutes him a man. 
 That all divine good and divine truth is, in its form, man, 
 may be seen in the treatise on Heaven and Hell, n. 460 ; 
 and it is more clearly explained in the works which treat 
 oi Angelic Wisdom. 
 
 XII. That previous to the Word which the world 
 
 NOAV POSSESSES, THERE EXISTED A WoRD, WHICH IS 
 LOST. 
 
 101. That previous to the Word which was given by 
 Moses and the prophets to the people of Israel, men 
 were acquainted with sacrificial worship, and prophesied 
 from the mouth of Jehovah, may appear from what is re- 
 corded in the books of Moses. That they ivere acquainted 
 with sacrificial worship, is evident from these circumstan- 
 ces : that the children of Israel were commanded to destroy 
 the altars of the Gentiles, to break their images, and cut 
 down their groves (Exodus xxxiv. 13; Deut, vii. 5; xii. 3); 
 that Israel in Shittim began to commit whoredom with the 
 daughters of Moab, and called the people unto the sacri- 
 fices of their gods, and that the people did eat, and bowed 
 themselves to their gods, and chiefly joined themselves to 
 Bael peor, and that upon that account the anger of Jehovah 
 was kindled against Israel (Numbers xxv. 1, 2, 3) : that 
 Balaam, who was from the land of Syria, caused altars to 
 be built, and sacrificed oxen and sheep (Numb. xxii. 40 ; 
 xxiii. 1, 2, 14, 29, 30) ; that he also p?'ophesied concerning 
 the Lord, saying, that there should come a star out of 
 Jacob, and a sceptre should rise out of Israel (Numb. xxiv. 
 17); and that he prophesied from the mouth of Jehovah 
 (Numb. xxii. 13, 18; xxiii. 3, 5, 8, 16, 26 ; xxiv. 1, 13) ; 
 from all which circumstances it is very evident, that the 
 
RESPECTING THE SACRED SCRIPTURE. 79 
 
 Gentiles performed divine worship, in many respects simi- 
 lar to that which was instituted by Moses amongst the 
 people of Israel. That such worship was in use also 
 before the days of Abraham, is plain from what is written 
 by Moses (Deut. xxxii. 7, 8) ; but still plainer from what 
 is recorded of Melchizedek, king of Salem ; as that he 
 brought forth bread and wine, and blessed Abraham, and 
 that Abraham gave him tithes of all (Gen. xiv. IS, 19,20) ; 
 and that Melchizedek represented the Lord, for he is called 
 the priest of the Most High God (Gen. xiv. 18) ; and it is 
 said of the Lord by David, "Thou art a priest for ever, 
 after the order of Melchizedek" (Psalm ex. 4) : hence it 
 was that Melchizedek brought forth bread and wine, as 
 being the most holy things of the church, agreeably to 
 th^ir holiness in the Lord's Supper, and that Melchizedek 
 could bless Abraham, and that Abraham gave him tithes 
 of all. 
 
 102. That the Word amongst the ancients was written 
 by mere correspondences, but that it was lost, has been 
 related to me by the angels of heaven ; and they said that 
 that Word was still preserved amongst them, and used in 
 heaven, by those ancients among whom that Word existed 
 when they were in the world. Those ancients amongst 
 whom that Word is still in use in heaven, were in part 
 natives of the land of Canaan and its confines, as of Syria, 
 Mesopotamia, Arabia, Chaldea, Assyria, Egypt, Zidon, 
 Tyre, and Nineveh; the inhabitants of all which kingdoms 
 were initiated into representative worship, and consequently 
 were skilled in the science of correspondences. The 
 wisdom of those times was derived from that science, and 
 thereby they enjoyed interior perception and communica- 
 tion with the heavens : they also who were internally 
 acquainted with the correspondences of that Word, were 
 called wise men and intelligent, and, in succeeding ages, 
 diviners and magi. But, inasmuch as that Word was full 
 of such correspondences as were remotely significative of 
 celestial and spiritual things, in consequence whereof it 
 began to be generally falsified ; then, by the divine provi- 
 dence of the Lord, in process of time it was removed, and 
 at last was lost, and another Word written by correspon- 
 dences less remote, was given which was the Word, pub- 
 lished by the prophets amongst the children of Israel. Yet 
 in this Word are retained several names of places which 
 were in the land of Canaan, and in the neighboring king- 
 
60 DOCTRINS OF THE NEW JERUSALEM 
 
 doms of Asia, by which are signified things similar to what 
 were in the Ancient Word. It was on this account that 
 Abraham was commanded to go into that land, and that 
 his posterity, out of the loins of Jacob, were introduced 
 into it. 
 
 103. That the ancients had a Word, is evident from the 
 writings of Moses, who mentions it, and also gives quota- 
 tions from it (Numb. xxi. 14, 1,5, 27 — 30) ; and that the 
 historical parts of that Word w-ere called the Wars of Je- 
 hovah, and the prophetical parts Enunciations. From the 
 historical parts of that Word Moses has given this quota- 
 tion : " Wherefore it is said in the hook of the Wars of 
 Jehovah, what he did in the Red Sea, and in the brooks of 
 Arnon, and at the stream of the brooks that goeth down 
 to the dwelling of Ar, and lieth upon the border of Moab" 
 (Numb. xxi. 14, 15) : by the wars of Jehovah mentioned 
 in that Word, as in ours, the Lord's combats with the hells 
 are meant and described, and his victories over them when 
 he should come into the world : the same combats are also 
 meant and described in many passages in the historical 
 part of our Word, as in the wars of Joshua with the inhab- 
 itants of the land of Canaan, and in the wars of the judges 
 and of the kings of Israel. From the prophetical parts of 
 that Word Moses has given this quotation : " Wherefore 
 say the enunciators, Come unto Heshbon ; let the city of 
 Sihon be built and prepared ; for there is a fire gone out 
 of Heshbon, a flame from the city of Sihon ; it hath con- 
 sumed Ar of Moab, and the lords of the high places of 
 Arnon. Woe to thee, Moab! thou art undone, O people 
 of Chemosh! He hath given his sons that escaped, and 
 his daughters, into captivity unto Sihon king of the Amo- 
 rites ; we have shot at them. Heshbon is perished even 
 unto Dibon, and we have laid them waste even unto 
 Nophah, which reacheth unto Medebah" (Numb. xxi. 27 
 — 30) : the translators render it Thei/ that speak in prov- 
 erbs, but they are more properly called enunciafors, and 
 their compositions jjroj^hetical enunciations, as may appear 
 from the signification of the word moshalim in the Hebrew 
 tongue, which not only means proverbs, but also prophetical 
 enunciations; as in Numb, xxiii. 7, 18; xxiv. 3, 15: it is 
 there said, that Balaam uttered his enunciation, which 
 was also a prophecy concerning the Lord ; his enunciation 
 is called moshal, in the singular number : it may be further 
 observed, that the passages thence quoted by Moses are 
 
RESPECTING THE SACRED SCRIPTURE. 81 
 
 not proverbs, but prophecies. That that Word, like ours, 
 was divinely inspired, is plain from a passage in Jeremiah, 
 where nearly the same expressions occur: " A fire shall 
 come forth out of Heshbon, and a flame from the midst of 
 Sihon, and shall devour the corner of Moab, and the crown 
 of the head of the sons of Shaon. Woe be unto thee, O 
 Moab ! the people of Chemosh perisheth ; for thy sons are 
 taken captive and thy daughters captive" (xlviii. 45, 46). 
 Beside these, mention is also made of a prophetical book 
 of the ancient Word, called the book of Jashcr , or the book 
 of the Upriglit, by David and by Joshua; by David in the 
 following passage : " David lamented — over Saul and over 
 Jonathan ; also he bade them teach the children of Judah 
 the bow; behold it is written in the book of Jasher'^ (2 
 Sam. i. 17, 18) : and by Joshua in this passage : " Joshua 
 said. Sun, stand thou still upon Gibeon, and thou, moon, 
 in the valley of Ajalon ; is not this written in the book of 
 Jasher?" (Josh. x. 12, 13). Moreover, it has been told 
 me that the seven first chapters of Genesis are extant in 
 that ancient Word, and that not the least word is wanting. 
 
 XIIT. That by means of the Word, Light is commit- 
 
 NICATED TO THOSE WHO ARE OUT OF THE PALE CI- Tn5 
 CllLRCH, AxND ARS NOT IN POSSESSION OF THE WoRD. 
 
 104. There is no possibility of conjunction with heaven, 
 unless there be, in some part or other of the earth, a church 
 which is in possession of the Word, and is thus acquainted 
 with the Lord ; for the Lord is the God of heaven and earth, 
 and without him there is no salvation. It is enough that 
 there be a church which is in possession of the Word, 
 although it may consist of a very few persons in respect to 
 the whole race of mankind ; for still, by means of the 
 Word so possessed, the Lord is present in every country 
 on the face of the earth, inasmuch as by that means heaven 
 is in conjunction with mankind. That conjunction is effect- 
 ed by the Word, may be seen above, n. 62 — 69. 
 
 105. But in what manner the presence and conjunction 
 of the Lord and of heaven is effected in all countries, by 
 means of the Word, shall now be shown. The universal 
 heaven is, in the Lord's sight, as a single man ; and so also 
 is the church on earth : that they have, moreover the actual 
 appearance of a man, may be seen in the treatise concern- 
 
82 DOCTRINE OF THE NEW JERUSALEM 
 
 ing Hempen and Hell, n. 59 — 87. In this man, the church, 
 where the Word is read, and where the Lord is thereby 
 known, is as the heart and as the liuig<< ; the celestial 
 kingdom as the heart, and the spiritual kingdom as the 
 lungs. Now as from these two fountains of life in the 
 human body, all the other members, viscera, and organs, 
 subsist and live; so also do all those people, in every part 
 of the earth, who have any religion, who worship one God, 
 lead good lives, and thus make a part of this man, subsist 
 and live from the conjunction of the Lord and heaven with 
 the church by means of the Word; resembling in this 
 respect the members and viscera without the thorax, wherein 
 the heart and lungs are contained. For the Word in the 
 church, although it may consist of but few persons, is life 
 to all the rest from the Lord through the heavens ; just as 
 the members and viscera of the whole body receive life 
 from the heart and the lungs. The communication also is 
 similar ; which is a reason why those christians among 
 whom the Word is read, constitute the breast of the fore- 
 mentioned man — they are also in the middle or centre of 
 all the rest ; next to them are the Roman Catholics ; be- 
 yond these are the Mahometans, who acknowledge the Lord 
 as a very great prophet, and as a son of God ; after these 
 COI"^- t^^6 Africans; and the last circumfereilCe is occupied 
 by the people and nations in Asia and the Indies. Con- 
 cerning which arrangement of these people something may 
 be seen in the Continuation of the Last Judgment, n. 58. 
 For all who are in that man, look towards the centre, 
 where the Christians are situated. 
 
 lOG. In the centre, where the Christians are situated, 
 who are in possession of the Word, is the greatest light ; 
 for light in the heavens is divine truth, proceeding from the 
 Lord as the sun there; and inasmuch as the Word is divine 
 truth, the greatest light is with those who are in possession 
 of the Word. Light thence, as from its centre, spreads 
 itself around through all the circumferences, quite to the 
 extremities : hence the illumination of the nations and 
 people without the church is also through the Word. That 
 the light in the heavens is divine truth proceeding from the 
 Lord, and that that light gives intelligence, not only to the 
 angels, but to men also, may be seen in the treatise con- 
 cerning Heaven and Hell, n. 12G — 140. 
 
 107. That this is the case in the universal heaven, may 
 be concluded from a similarity of circumstances in every 
 
Respecting the sacred schipturEv 83 
 
 particular society there; for every particular society is a 
 heaven in a lesser form, and is likewise as a man. This 
 may be seen in the treatise concerning Heaven and Hell^ 
 n. 126—140. 
 
 107. That this is the case in the universal heaven, may 
 be concluded from a similarity of circumstances in every 
 particular society there; for every particular society is a 
 heaven in a lesser form, and is likewise as a man : this 
 may be seen in the treatise concerning Heaven and Hell, 
 n. 41 — 87. In every society of heaven, they who are in 
 the middle, in like manner, represent the heart and the 
 lungs, and enjoy the greatest degree of light: this light, 
 and the perception of truth thence arising, diffuse them- 
 selves from the centre in every direction towards the cir- 
 cumferences, consequently to all who are in the society, 
 and cause their spiritual life. It was shown me, that when 
 they who were in the centre, and who constituted the 
 province of the heart and of the lungs, and enjoyed the 
 greatest degree of light, were removed, immediately they 
 who were in the neighborhood around them had their under- 
 standings obscured, and were reduced to so faint a percep- 
 tion of truth, as scarcely to have any; but as soon as ever 
 the others were replaced, the light re-appeared, and their 
 former perception of truth was restored. 
 
 108, The same may also be illustrated by this experi- 
 ence. There were certain African spirits from Abyssinia 
 with me, whose ears on a certain occasion, were opened 
 that they might hear singing in a church of the world, from 
 the Psalms of David; by which they were affected with 
 such delight, that they joined in the singing : after that, 
 however, their ears were closed, so that they could not 
 hear any thing thence ; but they were then affected with a 
 greater degree of delight, because it was spiritual, and 
 were at the same time filled with intelligence; for that 
 psalm treated of the Lord, and concerning redemption. 
 The reason of such an increase of delight was, that there 
 was then granted them a communication with that society 
 in heaven, which was in conjunction with those who were 
 singing that psalm in the world. From this and much 
 other experience, it was made clear to me, that communi- 
 cation with the universal heaven is granted through the 
 Word. For which reason, by the divine providence of the 
 Lord, the kingdoms of Europe, and especially of those in 
 which the Word is read, have a universal intercourse with 
 the nations without the pale of the church. 
 
84 DOCTRINE OF THE Ni:\V JERUSALEM 
 
 109. This may be illustrated by comparison with the 
 heat and light flowing from the sun of this world, which 
 cause vegetation in trees and shrubs, even in such as are 
 not exposed to their direct influence, but are ])lanted in 
 shady places; which yet never fail to grow, if the sun be 
 only risen above the horizon. So it is with the light and 
 heat of heaven, proceeding from the Lord as the sun of 
 heaven, which light is divine truth, whence angels and men 
 derive all intelligence and wisdom ; it is therefore said of 
 the Word, that it " was with God, and was God ;" " that it 
 enlighteneth every man that cometh into the world ;" and 
 that this light also *' shineth in darkness" (John i. 1,5,9): 
 by the Word is there meant the Lord as to divine truth. 
 
 110. From these circumstances it may evidently appear, 
 that the Word, which is read in the Protestant Church, 
 enlightens all nations and people by spiritual communi- 
 cation; and further, that it is provided by the Lord, that 
 there should always be a church on earth, where the Word 
 is read, and where the Lord in consequence is known : 
 when therefore the Word was almost totally rejected by the 
 Romish Church, through the divine providence of the Lord 
 the Reformation took place, and the Word was again 
 received. It was also provided that the Word should be 
 accounted holy by an eminent nation among the Papists. 
 
 111. Seeing that without the Word there can be no 
 knowledge of the Lord, and thus no salvation, theretbre 
 when the Word was entirely falsified and adulterated by 
 the Jewish nation, and thus rendered in a manner null, it 
 pleased the Lord to descend frofn heaven, and to come into 
 the world to fulfil the Word, and thus renew and restore it, 
 and give light again to the inhabitants of the earth ; accord- 
 ing to these words of the Lord : "The people that walked 
 in darkness have seen a great light ; they that dwell in the 
 land of the shadow of death, upon them hath the light 
 shined" (Isaiah ix. 2; Matt. iv. 16). 
 
 112. It having been foretold, that at the end of the 
 present church, also, darkness would arise, in consequence 
 of its members not knowing and acknowledging the Lord 
 as the God of heaven and earth, and separating faith from 
 charity ; therefore, lest the genuine understandirjg of the 
 Word, and consequently the church, should perish, it has 
 pleased the Lord now to reveal the spiritual sense of the 
 Word, and to show that the Word in that sense, and from 
 this in the natural sense, treats of the Lord and the church, 
 
RESPECTING THE SACRED SCRIPTURE. 85 
 
 and of them only ; with many other discoveries, by which 
 the light of truth derived from the Word, that was well 
 nigh extinguished, may be restored. That the light of 
 truth would be almost wholly extinguished at the end of 
 the present church, is foretold in many passages of the 
 Revelation, and is also meant by these words of the Lord : 
 '' Immediately after the tribulation of those days shall the 
 sun be darkened, and the moon shall not give her light, 
 and the stars shall fall from heaven, and the powers of the 
 heavens shall be shaken ; and then — they shall see the Son 
 of man coming in the clouds of heaven with power and 
 great glory" (Matt. xxiv. 29, 80). By the sun, is there 
 meant the Lord in respect to love : by the moon, the Lord 
 as to faith ; by the stars, the Lord as to the knowledges of 
 good and truth ; by the Son of man, the Lord as to the 
 Word ; by clouds the literal sense of the Word ; by glory 
 its spiritual sense, and its transparence through the literal 
 sense. 
 
 IVS. It has been given me to know, by much experience 
 that man has communication with heaven by means of the 
 Word. Whilst reading the Word, from the first chapter of 
 Isaiah to the last of Malachi, with the Psalms of David, 
 and keeping my thought fixed on the spiritual sense of each 
 passage, it was given me to perceive clearly, that every 
 verse communicates with some particular society in heaven, 
 and thus that the whole Word communicates with the uni- 
 versal heaven. 
 
 XIV. That without the Word, no one would have 
 
 ANY knowledge OF GoD, OR OF HeAVEN AND HeLL, 
 
 or of A Life after Death, and much less of the 
 Lord. 
 
 114. This follows as a common conclusion from all that 
 has been said and shown ; as, that the Word is divine truth 
 itself, n. 1 — 4 ; that the Word is the medium of conjunc- 
 tion with the angels of heaven, n. 62 — 69; that every 
 where in the Word there is a marriage of the Lord and the 
 church, and consequently a marriage of goodness and 
 truth, n. 80 — 89 : that the state of the church is according 
 to its understanding of the Word, n. 76 — 79 : that the 
 Word is also in the heavens, and that from thence the angels 
 derive their wisdom, n. 70 — 75 : that through the Word 
 8 
 
86 DOCTRINE OF THE NEW JERUSALEM 
 
 also the nations and people without the pale of the church 
 derive their spiritual light, n. 104 — 113: beside many 
 other things : from which it may be concluded, that with- 
 out the Word no one can have spiritual intelligence, which 
 consists in the knowledge of the Lord, of heaven and hell, 
 and a life after death ; nor, moreover, could know any 
 thing of the Lord, of faith and love to him, nor, conse- 
 quently, any thing of redemption, by which nevertheless 
 we have our salvation. The Lord also says to his disciples, 
 "Without me ye can do nothing" (John xv. 5). "Man 
 can receive nothing, except it be given him from heaven" 
 (John iii. 27). 
 
 115. But there are persons who insist, and confirm them- 
 selves in the opinion, that man, without the Word, might 
 know the existence of a God, and likewise of heaven and 
 hell, with other points which the Word teaches, and who 
 by that means derogate from the authority and holiness of 
 the Word, if not with their mouth yet in their heart : and 
 it would not be proper to reason with such persons from 
 the Word, but from the natural light of reason ; for they 
 do not believe the Word, but themselves. Inquire then of 
 the light of reason, and you will find that there are two 
 faculties of life in man, called understanding and will, and 
 that the understanding is subject to the will, and not the 
 will to the understanding ; for the understanding only 
 teaches and points out the way. Inquire further, and you 
 will find that the will of man is \ns proprium,* or selfhood : 
 that this, considered in itself, is evil : and that in conse- 
 quence of this his understanding is full of false apprehen- 
 sions. When you have made these discoveries, you will see, 
 that man of himself is not willing to understand any thing but 
 what comes from i\\e proj)rium or selfhood of his will, nor 
 would be able, unless there were some other source of 
 knowledge. Man, from the proprium of his will, is not 
 desirous of understanding any thing but what regards him- 
 self and the world : every thing of a higher nature is in 
 darkness to him : when he saw the sun, the moon, and the 
 stars, if by chance he should reflect on their origin, he 
 would not be able to refer them to any other creative power 
 than their own ; for could he proceed farther than many 
 very learned men in the world have done, who, although 
 
 * This word is left untranslated, because no single English word 
 exactly conveys its meaning, which is, that tchich is froperhj one's 
 own. The term selfhood is added as coming nearest to it. 
 
RESPECTING THE SACRED SCRIPTURE. 87 
 
 they were informed by the Word that God created all 
 things, have yet ascribed creation to nature 1 What then 
 would have been their sentiments in case they had received 
 no information from the Word ? Is it credible, that the 
 ancient philosophers, as Aristotle, Cicero, Seneca, and 
 others, who have written about God, and the immortality 
 of the soul, received their first information on those sub- 
 jects from their own understanding? No, surely, but from 
 others, to whom the information was successively handed 
 down from those who had it originally from the Word, In 
 like manner, the writers on natural religion do not derive 
 their knowledge on the subject from themselves, but only 
 confirm, by rational deductions, the truths they have learnt 
 from the church, which is in possession of the Word : and 
 it is possible there may be some amongst them who con- 
 firm such truths, and yet do not believe them. 
 
 116. It has been permitted me to see people, born in 
 remote islands, who were possessed of rationality so far as 
 relates to civil concerns, and yet had no knowledge at all 
 concerning God : such persons, in the spiritual world, have 
 the appearance of apes ; but whereas they are men by 
 birth and consequently enjoy the capacity of receiving 
 spiritual life, they are instructed by angels, and by means 
 of knowledges concerning the Lord as to his human char- 
 acter, are made alive. What man of himself is, clearly 
 appears from those who are in hell, some of whom have 
 been ranked among the learned and distino-uished : these 
 are unwilling to hear any thing of God, and on that account 
 cannot pronounce the word " God :" I have seen them, 
 and conversed with them ; and I have also conversed with 
 some who have burst into the most violent wrath and anger 
 at the bare mention of God. Consider therefore what sort 
 of a creature man would have been, supposing him to have 
 received no information about God, when some, who have 
 spoken about God, have written about God, and have 
 preached about God, are in such a state. There are many 
 such from among the Jesuits. The reason why they are 
 in such a state is, because their wills are evil, and the will, 
 as before observed, leads the understanding, and robs it of 
 the truths which it had received from the Word, If man 
 could have known, of himself, that there is a God, and a 
 life after death, how comes it to pass, that he never discov- 
 ered that man is a real man after death? Why does he 
 imagine, that his soul, or spirit, is like a puff of wind, or 
 
88 RESPECTING THE SACRED SCRIPTURE. 
 
 ether, which has neither eyes to see, nor ears to hear, nor 
 mouth to speak, until it is re-united with its dead body, and 
 its skeleton ? Supposing therefore a doctrine on the sub- 
 ject of worship to be framed from the light of reason alone, 
 would it not establish the worship of self; as was the case 
 in former ages, and is also still the case with many, who 
 yet are instructed, by the Word, that God alone is to be 
 worshiped ? It is not possible that any other worship but 
 that of self should proceed from i\\e proprium or selfhood 
 of man, not even the worship of the sun and the moon. 
 
 117. The prevalence of religious worship from the most 
 early ages of the world, and the universal knowledge of a 
 God amongst the inhabitants of the globe, with some notion 
 of a life after death, are not to be ascribed to men, nor to 
 their self-derived intelligence, but to the ancient Word 
 mentioned above, n. 101, 102, 103 : and, in succeeding 
 times to the Israelitish Word. From those two sources 
 religious knowledge was propagated through all parts of 
 India, with its islands ; through Egypt and Ethiopia into 
 the kingdoms of Africa; from the maritime parts of Asia 
 into Greece ; and from thence into Italy. But as the Word 
 could not be written otherwise than by representatives, 
 which are such earthly existences as correspond with hea- 
 venly ones, and are consequently significative of them, 
 therefore the religious notions of the Gentiles were changed 
 into idolatry, and in Greece were turned into fables : and 
 the divine properties and attributes were considered as so 
 many separate gods, governed by one supreme Deity, whom 
 they called Jove, from Jehovah. That they had a know- 
 ledge of paradise, of the flood, of the sacred fire, of the 
 four ages, beginuing with that of gold and ending with 
 that of iron, by which in the Word are signified the four 
 states of the church, as in Daniel, chap. ii. 31 — 35, is well 
 known. That the Mahometan religion, which succeeded 
 and destroyed the former religious persuasions of many 
 nations, was taken from the Word of both Testaments, is 
 also well known. 
 
 118. Lastly, I will mention what is the state of those 
 after death, who ascribe all things to their own understand- 
 ing, and very little, if any thing, to the Word. They first 
 become like persons intoxicated, afterwards like idiots, 
 and lastly they sink into stupidity and sit in darkness. Let 
 every one therefore take heed to himself how he falls into 
 such insanity. 
 
ON THE 
 
 WHITE HORSE, 
 
 MENTIONED IN THE REVELATION, 
 CHAP. XIX. 
 
 1. In the Revelation of John the Word is thus described 
 as to the spiritual or internal sense : " I saw heaven opened^ 
 and behold a White Horse, and he who sat thereon was call- 
 ed Faithful and True, and in justice doth he judge and com^ 
 hat. His eyes were a jlame of jire ; and upon his head ivere 
 many diadems ; and he had a name written which no one knew 
 hut himself. And he was clothed with a vesture dipped in 
 blood ; and his name is called the Word of God. And the 
 armies lahich were in the heavens, followed him on ivhite horses, 
 clothed in fine linen luhite and clean. And he hath on his ves- 
 ture and on his thigh a name written, King of Kings, and 
 Lord of Lords," chap. xix. 11, 12, 13, 14, 16. It is im- 
 possible for any one to know what each of these expressions 
 contains, except from the internal sense. It is manifest that 
 every expression is in some respect representative and sig- 
 nificative : as when it is said, that heaven was opened ; that 
 there was a white horse ; that he who sat on him in justice 
 judgeth and combateth ; that his eyes were a flame of fire ; 
 that on his head were many diadems; that he had a name 
 which no one knew but himself; that he was clothed in a 
 vesture dipped in blood ; that the armies which were in the 
 heavens foUov/ed him on white horses ; that they were clothed 
 with fine linen white and clean ; and that on his vesture and 
 on his thigh he had a name written. It is expressly said, 
 that it is the Word, and that it is the Lord who is the Word ; 
 for it is said, " His name is called the Word of God ;" and 
 afterwards, *' He hath on his vesture and on his thigh a name 
 icritten, King of Kings, and Lord of Lords." From the 
 interpretation of each expression, it is manifest, that the Word 
 is here described as to the spiritual or internal sense. That 
 heaven was opened, represents and signifies, that the internal 
 1 
 
)i ON THE WHITE HORSE, 
 
 sense of the Word is seen in heaven, and thence by those in 
 the world in whom heaven is open : the liorse, wliich was 
 white, represents and signifies the understanding of tlie Word 
 as to its interiors ; that this is the signification of a white 
 horse, will be shown presently : that he who sat on him is 
 the Lord as to the Word, thus the Word, is manifest, for 
 it is said, "His name is called the Wo?yI of God;" who, 
 from good, is called faithful, and is said to judge in justice; 
 and from truth is called true, and is said to combat in justice; 
 for the Lord himself is justice : his eyes, a flame of fire, signify 
 divine truth from the divine good of his divine love : the 
 many diadems on his head, signify all the goods and truths of 
 faith : having a name written which no one knew but himself, 
 signifies, that what the Word is in the internal sense is seen 
 by no one but himself, and him to whom he reveals it : clothed 
 with a vesture dipped in blood, signifies the Word in the 
 letter, to which violence has been offered : the armies in the 
 heavens which followed him on white horses, signify those who 
 are in the understanding of the Word as to its interiors : 
 clothed with fine linen white and clean, signifies the same 
 persons in truth from good : a name written on his vesture and 
 on his thigh, signifies truth and good, and their quality. From 
 these things, and from those which precede and follow, it is 
 evident, that there it is predicted, that about the last time of 
 the church, the spiritual or internal sense of the Word would 
 be opened : but what would come to pass at that time, is 
 also there described, verses 17, 18, 19, 20, 21. That those 
 things are signified by these words, it is unnecessary to prove 
 in this place, as they are particularly explained in the Ar- 
 cana CcELESTiA ; as. That the Lord is the Word, because he 
 is divine truth, n. 2533, 2803, 2884, 5272, 7835 : That the 
 Word is divine truth, n. 4692, 5075, 9987 : That because 
 the Lord is justice, he is called sitting upon the horse in jus- 
 tice judging and combating ; and that the Lord is called jus- 
 tice from this, because of his own proper power he has saved 
 mankind, n. 1813, 2025, 2026, 2027, 9715, 9809, 10019, 
 10152 : And that justice is the merit which be»longs to the 
 Lord alone, n. 9715, 9979 : That his eyes, a flame of fire, sig- 
 nify divine truth from the divine good of divine love, is, because 
 the eyes signify the understanding and the truth of faith, n. 
 2701, 4403 to 4421, 4523 to 4534, 6923, 9051, 10509; and 
 a flame of fire the good of love, n. 934, 4906, 5215, 6314, 
 6832 : That the diadems w-hich were on his head signify all 
 the goods and truths of faith, n. 1 14, 3858, 6335, 6640, 9863, 
 
MENTIONED IX THE REVELATION. 3 
 
 9865, 9868, 9873, 9905 : That having a name written which 
 no one knew but himself, signifies, that what the Word is in 
 the internal sense is seen by no one but himself, and him to 
 whom he reveals it, is, because name signifies the quality of a 
 thing, n. 144, 145, 1754, 1896, 2009,2724, 3006, 3237, 3421, 
 6674, 9310 : That clothed with a vesture dipped in blood, 
 signifies the Word in the letter, to which violence has been 
 offered, is, because a vesture signifies truth because it invests 
 good, n. 1073, 2576, 5248, 5319, 5954, 9212,9216, 9952, 
 10536 : particularly' truth in ultimates, thus the Word in the 
 letter, n. 5248, 6918, 9158, 9212; and because blood signi- 
 fies violence offered to truth by the false, n. 374, 1005, 4735, 
 5476, 9127: That the armies in the heavens, following him 
 upon white horses, signify those who are in the understanding 
 of the Word as to its interiors, is, because armies signify 
 those who are in the truths and goods of heaven and the 
 church, n. 3448, 7236, 7988, 8019 : and a horse signifies 
 understanding, n. 3217, 5321, 6125, 6400, 6531, 6534, 7024, 
 8146, 8318 ; and white signifies truth which is in the light 
 of heaven, thus interior truth, n. 3301, 3993, 4007, 5319: 
 That clothed with fine linen white and clean, signifies the 
 same persons in truth from good, is, because fine linen, or 
 lawn, signifies truth from a celestial origin, which is, truth 
 from good, n. 5319, 9469 : That a name written on the 
 vesture and on the thigh, signifies truth and good, and their 
 quality, is, because vesture signifies truth, and name quality, 
 as above, and thigh signifies the good of love, n. 3021, 4277^ 
 4280, 9961, 10485 : King of kings, and Lord of lords, is the 
 Lord as to divine truth and as to divine good ; that the Lord 
 is called King from divine truth, n. 3009, 5068, 6148 ; and 
 that he is called Lord from divine good, n. 4973, 9167, 9194. 
 Hence it appears what the Word is in its spiritual or internal 
 sense, and that there is no expression there which does not 
 signify something spiritual which is of heaven and the church. 
 2. In the prophetical parts of the Word, horse is very often 
 named, but heretofore no one has known, that horse signifies 
 understanding, and rider an intelligent person ; and this, 
 possibly, because it seems strange and wonderful, that by 
 horse such a thing should be signified in the spiritual sense, 
 and hence in the Word. But, that it is even so, may appear 
 from very many passages there ; only some of which I will 
 here adduce. In the prophecy of Israel concerning Dan, 
 " Dan shall be a serpent on the way, an arrow-snake on the 
 path, biting the heels of the horse, and his rider shall fall 
 
4 ON THE WHITE HORSE, 
 
 backwards," Gen. xlix. 17, 18 ; no one can understand what 
 this prophecy concerning one of the tribes of Israel signifies, 
 unless he knows what is signified by a serpent, and what by 
 a horse and his rider : every one, however, knows, that there 
 is something spiritual involved therein ; what, therefore, each 
 particular expression signifies, may be seen in the Arcana 
 CffiLESTiA, n. 6398, 6399, 6400, 6401, where this prophecy 
 is explained. So in Habakkuk : " Thou God didst ride on thy 
 horses, thy chariots of scdindion ; Thou madcst thy horses to 
 walk in the sea," iii. 8, 15 : That horses here have a spiritual 
 signification, is evident, for these things are said concerning 
 God ; what otherwise could it mean, that the Lord rides upon 
 his horses, and that he made his horses to walk over the sea? 
 In Zechariah : " /« that day there shcdl he on the hells of the 
 horses, Holiness to Jehovcdi," xiv. 20 : In like manner in the 
 same : " In that day, saith Jehovah, I will smite every horse 
 with astonishment, and his rider with madness ; and upon the 
 house of Judah ivill I open mine eyes, and I icill smite every 
 horse of the people with blindness," xii. 4. It is there treated 
 of the vastation of the church, which takes place when there 
 no longer remains the understanding of any truth ; this is 
 described thus by the horse and his rider ; what else could 
 be the meaning of smiting every horse with astonishment, and 
 of smiting the horse of the people with blindness ? What is 
 this to the church ? In Job : " God hath made her to forget 
 wisdom, and hath not imparted to her understanding : ivhat 
 time she lifteth up herself on high, she scorneth the horse and 
 his rider," xxxix, 17, 18, 19, &c. : That by horse is here 
 signified understanding, is manifestly evident. In like man- 
 ner in David, where God is said " to ride on the ivord of 
 truth," Psalm xlv. 4;- and in many other places. Moreover, 
 who can know whence it is that Elijah and Elisha were called 
 the chariot of Israel and the horsemen thereof; and w^hy the 
 lad of Elisha saw the mountain full of horses and chariots of 
 fire ; except it be known what is signified by chariots and 
 horsemen, and what was represented by Elijah and Elisha? 
 For Elisha said to Elijah, ^^ 3Iy father, my father, the chariot 
 of Israel and the horsemen thereof," 2 Kings ii. 11, 12 ; and 
 Joash the king said to Elisha, "iWy father, my father, the 
 chariot of Israel and the horsemen thereof," 2 Kings xiii. 14 ; 
 and of the lad of Elisha, " Jeliovah opened the eyes of the lad 
 of Elisha, and he saiv, and, behold, the mountain fidl of horses 
 and chariots of fire round about Elisha," 2 Kings vi. 17. 
 That Elijah and Elisha were called the chariot of Israel and 
 
MENTIONED IN THE REV ELATION. 5 
 
 the horsemen thereof, is, because they both represented the 
 Lord as to the Word, and by chariot is signified doctrine 
 from the Word, and by horsemen intelligence. That Elijah 
 and Elisha represented the Lord as to the Word, may be seen 
 in the Arcana Ccelestia, n. 5247, 7G4:3, 8029, 9327 : and 
 that chariots signify doctrine from the V/ord, n. 5321, 8215. 
 
 3. That horse signifies understanding, is derived from no 
 other source than from representatives in the spiritual world. 
 In that world are frequently seen horses, and persons sitting 
 upon horses, and also chariots ; and there every one knows 
 that they signify things intellectual and doctrinal. I have 
 often observed, when any were thinking from their under- 
 standing, that they appeared as if riding on horses ; their 
 meditation represented itself in this manner before others, 
 they themselves being ignorant of it. There is also a place 
 in the spiritual world, where many assemble, who think and 
 speak from understanding concerning the truths of doctrine ; 
 and when others approach, they see that whole plain full of 
 chariots and horses ; and novitiate spirits, who wonder whenco 
 this is, are instructed that it is an appearance from their in- 
 tellectual thought. That place is called the assembly of the 
 intelligent and wise. I have likewise seen bright horses 
 and chariots of fire, when certain spirits were taken up into 
 heaven, which was a sign that they were then instructed in 
 the truths of heavenly doctrine, and become intelligent, and 
 thus were taken up : on seeing which, it occurred to my mind, 
 what is signified by the chariot of fire, and the horses of fire, 
 which carried Elijah up into heaven ; and what is signified 
 by the horses and chariots of fire that were seen by the lad of 
 Elisha, when his eyes were opened. 
 
 4. That such is the signification of chariots and horses, was 
 very well known in the ancient churches ; for those churches 
 were representative churches, and the science of corres- 
 pondences and representations was the chief of sciences with 
 those who were in them. From those churches the significa- 
 tion of horse, which is understanding, was derived to the wise 
 men round about, even into Greece. Hence it was, when 
 they would describe the sun, in which they placed the god 
 of their wisdom and intelligence, that they attributed to it a 
 chariot and four horses of fire : and when they would describe 
 the god of the sea, since by the sea were signified sciences 
 which are from understanding, that they also attributed horses 
 to him : and when they would describe the rise of the sci- 
 ences from understanding, that they also feigned a winged 
 
 1 * 
 
6 ON THE WHITE HORSE. 
 
 horse, which with his hoof broke open a fountain, at which 
 were nine virgins who were sciences. For from the ancient 
 churches tliey received this knowledge, that by horse is sig- 
 nified understanding, by wings spiritual truth, by hoof what 
 is scientific from understanding, and by fountain doctrine 
 from which are sciences. Nor is any thing else signified by 
 the Trojan horse, than something artificial from their under- 
 standing for destroying the walls. Even at this day, when 
 understanding is described after the manner received from 
 those ancients, it is usually described by a flying horse or Pe- 
 gasus, doctrine by a fountain, and the sciences by virgins . 
 but scarcely any one knows, that by horse in the mystic sense 
 is signified understanding ; still less that those significatives 
 were derived to the Gentiles from the ancient representative 
 churches. 
 
 5. Since by White Horse is signified the understanding of 
 the Word as to its spiritual or internal sense, those things 
 concerning the Word and that sense, which are shown in the 
 Arcana Cgslestia, are here subjoined : for there the whole 
 contents of Genesis and Exodus are explained according to 
 the spiritual or internal sense of the Word. 
 
OF THE WORD 
 
 AND ITS INTERNAL OR SPIRITUAL SENSE. 
 
 FROM THE ARCANA CCELESTIA. 
 
 6. Of the necessity and excellency of the Word. That 
 from the light of nature nothing can be known concerning the 
 Lord, concerning heaven and hell^ concerning the life of man 
 after death, and concerning divine truths by which man re- 
 ceives spiritual and eternallife, n. 8944, 10318, 10319, 10320. 
 That this may appear manifest from this, that many, and 
 amongst them men of learning, do not believe those things, 
 although they are born in a country where the Word is, and 
 are in.^tructed by it concerning them, n. 10319. That there- 
 fore it was necessary that there should be some revelation from 
 heaven, forasmuch as man was born for heaven, n. 1775. 
 That therefore in every age of the world there has been a 
 revelation, n. 2895. Of the various kinds of revelation which 
 have successively been made to the inhabitants of this earth, 
 n. 10355, 10632. That to the most ancient men, who lived 
 before the flood, whose time w^as called the golden age, there 
 was an immediate revelation, and thence divine truth was in- 
 scribed on their hearts, n. 289G. That the ancient churches, 
 which existed after the flood, had an historical and prophetical 
 Word, n. 268G, 2897 ; concerning which churches see the New 
 Jerusalem and its Heavenly Doctrine, n. 247. That its 
 historical parts were called the Wars of Jehovah, and its pro- 
 phetical parts, Enunciations, n. 2897. That that Word, with 
 respect to inspiration, was like our Word, but accommodated 
 to those churches, n. 2897. That it is mentioned by Moses, 
 n. 2680, 2897. But that that Word is lost, n. 2897. That 
 prophetical revelations were also made to others, as appears 
 from the prophecies of Balaam, n. 2898. 
 
 That the Word is divine in all and every particular part, 
 n. 639, 680, 10321, 10637. That the Word is divine and 
 holy as to every point and iota, from experience, n. 1349. 
 How it is explained at this day, that the Word is inspired as 
 to every iota, n. 1886. 
 
8 RESPECTING THE WORD 
 
 That the church in an especial manner i.-.^ wliere the Word 
 IS, and where tlie Lord is thereby known, and divine truths 
 are revealed, n. 3857, 10761. But tliat it does not follow 
 from thence, that they are of the church, who are born where 
 the Word is, and where the Lord is thereby known ; but they 
 who, by means of truths from the Word, are regenerated by 
 the Lord, who are they who live according to the truths there- 
 in, thus who live a life of love and faith, n. 6637, 10143, 
 10153, 10578, 10645, 10829. 
 
 7. 21iat the Word cannot he understood, except hy those 
 toko are enlightened. That the human rational cannot re- 
 ceive divine, nor even spiritual things, unless it be enlight- 
 ened by the Lord, n. 2196, 2203, 2209, 2654. Thus that 
 they only who are enlightened comprehend the Word, n. 
 10323. That the Lord enables those who are enlightened 
 to understand truths, and to see how to reconcile those 
 things which appear contradictory to each other, n. 9382, 
 10659. That the Word in its literal sense appears incon- 
 sistent, and that in some places it seems to contradict itself, 
 n. 9025. And that therefore, by those who are unenlightened, 
 it may be so explained and applied, as to confirm any opinion 
 or heresy, and to defend any lust, however worldly and cor- 
 poreal, n. 4738, 10339, 10401. That they are enlightened 
 from the Word, who read it from the love of truth and good- 
 ness, but not they who read it from the love of fame, of gain, 
 or of honor, that is, from the love of self, n. 9382, 10548, 
 10549, 10550. That they are enlightened who are in the 
 good of life, and thereby in the affection of truth, n. 8694. 
 That they are enlightened, whose internal is open, or who as 
 to their internal man are capable of being elevated into the light 
 of heaven, n. 10401, 10402, 10691, 10694. That illustration 
 is an actual opening of the interiors of the mind, and also an 
 elevation into the light of heaven, n. 10330. That there 
 is an influx of sanctity from the internal, that is, from the 
 Lord through the internal, with those who esteem the Word 
 holy, they being ignorant of it, n. 6789. That they are 
 enlightened, and see truths in the Word, who are led by the 
 Lord, but not they who are led by themselves, n. 10638. 
 That they are led by the Lord, who love truth because h is 
 truth, who also are they that love to live according to divine 
 truths, n. 10578, 10645, 10829. That the Word is made 
 alive with man according to the life of his love and faith, n. 
 1776. That the things derived from self-intelligence have 
 no life in themselves, because from man's proprium there 
 
AND ITS SPIRITUAL SENSE. 9 
 
 is nothing good, n. 8941, 8944. That they cannot be en- 
 lightened who have much confirmed themselves in false doc- 
 trine, n. 10640. 
 
 That it is the understanding which is enlightened, n. 6608, 
 9300. That the understanding is the recipient of truth, n. 
 6242, 6608, 10659. That in regard to every doctrine of the 
 church, there are ideas of the understanding and of the 
 thought thence, according to which the doctrine is perceived, 
 n. 3310, 3825. That the ideas of man, during his life in the 
 world, are natural, because he then thinks in the natural ; 
 but that, still, spiritual ideas are concealed therein, with those 
 who are in the affection of truth for its own sake, and that 
 man comes into these ideas after death, n. 3310, 5510, 6201, 
 10236, 10240, 10550. That without ideas of the under ^ 
 standing, and of the thought thence, on any thing, there is no 
 perception, n. 3825. That ideas concerning the things of 
 faith are laid open in another life, and their quality is there 
 seen by the angels, and that man is then conjoined with others 
 according to those ideas, so far as they proceed from the af- 
 fection which is of his love, n. 1869, 3320, 5510, 6201, 8885. 
 That therefore the Word can be understood by none but a 
 rational man ; for to believe any thing without an idea of the 
 thing, and without a perception of reason, is only to retain in 
 the memory words destitute of all life of perception and affec- 
 tion, which is not believing, n. 2533. That it is the literal 
 sense of the Word which is illustrated, n. 3619, 9824, 9905, 
 10548. 
 
 8. That the TVot^d cannot he understood hut hy means of 
 doctrine from the Word. That the doctrine of the church 
 must be from the Word, n. 3464, 5402, 6832, 10763, 10765. 
 That the Word is not understood without doctrine, n. 9025, 
 9409, 9424, 9430, 10324, 10431, 10582. That true doctrine 
 is a lamp to those who read the Word, n. 10401. That 
 genuine doctrine must be from those who are in illustration 
 from the Lord, n. 2510, 2516, 2519, 2524, 10105. That 
 the Word is intelligible by means of doctrine formed by an 
 enlightened person, n. 10324. That they who are in illus- 
 tration, form for themselves doctrine from the Word, n. 9382, 
 10659. What is the difference between those who teach and 
 learn from the doctrine of the church, and those who teach 
 and learn from the literal sense of the Word alone, n. 9025. 
 That they who are in the literal sense of the Word without 
 doctrine, do not come into any understanding concerning di- 
 vine truths, n. 9409, 9410, 10582. That they fall into many 
 
10 RESPECTING THE WORD 
 
 errors, n. 10431. Tli.it they who are in the affection of truth 
 for the sake of truth, wlien they come to years of maturity, and 
 are able to see from tlieir own understanding, do not implicitly 
 abide in the doctrines of their church, but examine from the 
 Word whether they be true, n. 5402, 5432, 6047. That 
 otherwise every one's truth would be from another, and from 
 his native soil, whether he were born a Jew or a Greek, n. 
 6047. That nevertheless such things as are become matters 
 of faith from the literal sense of the Word, are not to be ex- 
 tinguished till after a full view, n. 9039. 
 
 That the true doctrine of the church is the doctrine of 
 charity and faith, n. 2417, 47C6, 10763, 10765. That the 
 doctrhie of faith does not constitute the church, but the life of 
 faith, which is charity, n. 8C9, 1798, 1799, 1834, 4468, 4677, 
 4766, 5826, 6637. That doctrines are nothing, unless the 
 life be directed thereby ; and that every one may see they 
 are for the sake of life, and not merely for the memory, and 
 thought thence derived, n. 1515, 2049, 2116. That in the 
 churches at this day is the doctrine of faith, and not the 
 doctrine of charity, and that the doctrine of charity has been 
 degraded to a science, which is called moral theology, n. 
 2417. That the church would be one, if men were acknowl- 
 edged to be of the church from their life, thus from charity, 
 n. 1285. 1316, 2982, 3267, 3445, 3451, 3452. How much 
 superior the doctrine of charity is to that of faith separate 
 from charity, n. 4844. That they who know nothing con- 
 cerning charity, are in ignorance concerning heavenly things, 
 n. 2435. That they who only hold the doctrine of faith, 
 and not that of charity, fall into errors, concerning which 
 also, n. 2417, 2383, 3146, 3325, 3412, 3413, 3416, 3773, 
 4672, 4730, 4783, 4925, 5351, 7623 to 7677, 7752 to 
 7762, 7790, 8094, 8313, 8530, 8765, 9186, 9224, 10555. 
 That they who are only in the doctrine of faith, and not in 
 the life of faith, which is charity, were formerly called the un- 
 circumcised, or Philistines, n. 3412, 3413, 3463, 8093, 8313, 
 9340. That the ancients held the doctrine of love to the Lord 
 and of charity towards the neighbor, and made the doctrine 
 of faith subservient thereto, n. 2417, 3419, 4844, 4955. 
 
 That doctrine formed by an enlightened person may after- 
 wards be confirmed by things rational and scientific; and 
 that thus it is more fully understood, and is corroborated, u. 
 2553, 2719, 2720, 3052, 3310, 6047. See more on this sub- 
 ject in the New Jerusalem and its Heavenly Doctrine, 
 ?i. 51. That they who are in faith separate from charity, 
 
AND ITS SPIRITUAL SENSE. 11 
 
 would have the doctrines of the church implicitly believed, 
 without any rational intuition, n. 3394. 
 
 That it is not the part of a wise man to confirm a received 
 opinion, but to see whether it be true before he confirms 
 it ; and that this is the case with those who are in illustra- 
 tion, n. 1017, 4741, 7012, 7680, 7950. That the light of 
 confirmation is a natural light, and not spiritual, and may be 
 given even with the evil, n. 8780. That every thing, how- 
 ever false, may be so far confirmed, as to acquire the appear- 
 ance of truth, n. 2482, 2490, 5033, G865, 8521. 
 
 9. That in the Word there is a spiritual sense, which is 
 called the internal sense. That no one can know what the 
 spiritual or internal sense of the Word is, unless he know 
 what correspondence is, n. 2895, 4322. That all and every 
 thing, even the most particular, which are in the natural 
 world, correspond to spiritual things, and thence are sig- 
 nificative of them, n. 2890 to 2893, 2897 to 3003, 3213 to 
 3227. That the spiritual things to which natural things cor- 
 respond, assume another appearance in the natural, so that 
 they are not distinguished, n. 1887, 239G, 8920. That 
 scarcely any one knows wherein is the divine in the Word, 
 when nevertheless it is in its internal and spiritual sense, 
 which at this day is not known to have any existence, n. 
 2980, 4989. That the mysteries [mysticuni] of the Word 
 are no other than the contents of its internal or spiritual 
 sense, which treats of the Lord, of the glorification of his 
 Humanity, of his kingdom, and of the church, and not of 
 the natural things of this world, n. 4923. That the prophet- 
 ical writings are in many places unintelligible, and there- 
 fore of no use, without the internal sense, from examples, 
 n. 2608, 8020, 8398. As, for instance, with respect to what 
 is signified by the White Horse in the Revelation, n. 2760, 
 &c. What by the keys of the kingdom of the heavens, that 
 were given to Peter, see the preface to the 22d chapter of 
 Genesis, and n. 9410. What by flesh, blood, bread, and wine, 
 in the holy supper, n. 8682. What by the prophecies of Jacob 
 concerning his sons, in the 49th chapter of Genesis, n. 6306, 
 6333 to 6465. What by many prophecies concerning Judah 
 and Israel, which by no means tally with that nation, nor in the 
 literal sense have any coincidence with their history, n. 6331, 
 6361, 6415, 6438, 6444. Besides many other instances, n. 
 2608. More may be seen of the nature of correspondence, 
 in the Treatise on Heaven and Hell, n. 87 to 102, 104 to 
 115, and 303 to 310. 
 
12 RESPECTING THE WORD 
 
 Of the internal or spiritual sense of the Word in general, 
 n. 1767 to 1777, 1809 to 1879. That in all and every par- 
 ticular of the Word there is an internal sense, n. 1143, 1984, 
 2135, 2333, 2395, 2495, 2619. That such things do not 
 appear in the literal sense, but that nevertheless they are 
 really contained within it, n. 4442. 
 
 10. That the interned sense of the Word is principally in- 
 tended for the use of angels, and that it is also intended for 
 the use of men. In order that it may be known what the in- 
 ternal sense is, its quality, and whence it is, it may here be 
 observed in general, that they think and speak in heaven 
 differently from what they do in the world ; in heaven spirit- 
 ually, in the world naturally ; wherefore, when man reads the 
 Word, the angels that are with him perceive it spiritually, 
 whilst men understand it naturally ; that hence angels are in 
 the internal sense, whilst men are in the external sense ; but 
 that, nevertheless, these two make one by correspondence. 
 That angels not only think spiritually, but also speak spirit- 
 ually ; that they are iikeuise present with man ; and that their 
 conjunction is by means of the Word, may be seen in the 
 work on Heaven and Hell, where it treats of the wisdom 
 of the angels of heaven, n. 265 to 275 ; of their speech, n. 234 
 to 245 ; of their conjunction witJi man, n. 291 to 302; and 
 of conjunction hy means of the Word, n. 303 to 310. 
 
 That the Word is understood differently by angels in the 
 heavens, and by men upon the earths ; the former perceiving 
 the internal or spiritual sense, whilst the latter see the ex- 
 ternal or natural sense, n. 1887, 2396. That the angels per- 
 ceive the Word in its internal sense, and not in its external 
 sense, proved from the experience of those who hav^e conversed 
 with me from heaven, when I was reading the Word, n. 1769, 
 1770, 1771, 1772. That the ideas of the thought and also 
 the speech of angels are spiritual, but the ideas and speech 
 of men natural ; that therefore the internal sense, which is 
 spiritual, is for the angels, illustrated from experience, n. 
 2333. That nevertheless the literal sense of the Word serves 
 the spiritual ideas of angels as a medium, comparatively as 
 the words of speech do with men to convey the sense of a 
 subject, n. 2143. That the things which are of the internal 
 sense of the Word, fall into those things which are of the light 
 of heaven, thus into the perception of angels, n. 2618, 2619, 
 2629, 3086. That therefore those things which the angels 
 perceive from the Word, are of high estimation with them, n 
 2540, 2541, 2545, 2551. That angels do not understand a 
 
AND ITS SPIRITUAL SEXSE. 13 
 
 Single syllable of the Word in its literal sense, n, 64, 65, 1434, 
 1929. That they are unacquainted with the names of per- 
 sons and places recorded in the Word, n. 1434, 1888, 4442, 
 4480. That names cannot enter into heaven, nor be pro- 
 nounced there, n. 1876, 1888. That all names in the Word 
 signify things, and that in heaven they are changed into the 
 ideas of the things, n. 768, 1888, 4310, 4442, 5225, 5287, 
 10329. That angels also think abstractedly from persons, 
 n. 6613, 8343, 8985, 9007. How elegant the internal sense 
 of the Word is, even where nothing but mere names oc- 
 cur, shown by examples from the AVord, n. 1224, 1888, 
 2395. That many names also in series express one thing in 
 the internal sense, n. 5905. That likewise all numbers in 
 the Word signify things, n. 482, 487, 647, 648, 755, 813, 
 1963, 1988, 2075, 2252, 3152, 4264, 6175, 9488, 9659, 
 10217, 10253. That spirits also have a perception of the 
 Word in its internal sense, in proportion as their interiors are 
 open to heaven, n. 1771. That the literal senseof the Word, 
 which is natural, is instantly changed into the spiritual with 
 the angels, from the correspondence there is between the 
 two senses, n. 5648. And this without their hearing or 
 knowing what is in the literal or external sense, n. 10215. 
 Thus that the literal or external sense is confined to man, 
 and proceeds no further, n. 2015. 
 
 That there is an internal sense in the Word, and likewise 
 an inmost or supreme sense, concerning which see n. 9407, 
 10604, 10614, 10627. That the spiritual angels, or those 
 who are in the spiritual kingdom of the Lord, perceive the 
 Word in its internal sense ; and that the celestial angels, that 
 is, those who are in the celestial kingdom of the Lord, per- 
 ceive the Word in its inmost sense, n. 2157, 2275. 
 
 That the Word is for men, and also for angels, being ac- 
 commodated to each, n. 7381, 8862, 10322. That the Word 
 is the uniting of heaven and earth, n. 2310, 2493, 9212, 
 9216, 9357. That the conjunction of heaven with man is 
 by means of the Word, n. 9396, 9400, 9401, 10452. That 
 therefore the Word is called a covenant, n. 9396. Because 
 covenant signifies conjunction, n. 665, 666, 1023, 1038, 1864, 
 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632. That 
 there is an internal sense in the Word, because the Word 
 descended from the Lord through the three heavens even to 
 man, n. 2310, 6397. And that thereby it is accommodated 
 to the angels of the three heavens, and also to men, n. 7381, 
 8862. That hence it is, that the Word is divine, n. 2980, 
 2 
 
14 RESPECTING THE WORD 
 
 4989. And that it is holy, n. 10276. And that it is spiritual, 
 n. 4480. And that it is inspired from the Divine, n. 9094. 
 That this is inspiration, n. 9094. 
 
 That man also, who is regenerate, is actually in the internal 
 sense of the Word, although he knows it not, inasmuch as 
 his internal man is open, which is endowed with spiritual per- 
 ception, n. 10401. But that with him the spiritual of the 
 Word flows into natural ideas, and thus is represented natu- 
 rally, because whilst he lives in the world he thinks in the 
 natural man, so far as it comes to perception, n. 5614. That 
 hence the light of truth, with such as are enlightened, is 
 derived from their internal, that is, through the internal, 
 from the Lord, n. 10691, 10694. That also, by the same 
 way, there is an influx of sanctity with those who esteem the 
 Word holy, n. 67S9. Inasmuch as the regenerate man is 
 actually in the internal sense of the Word, and in the sanctity 
 thereof, although he knows it not, that therefore after death 
 he comes into it of himself, and is no longer in the sense of 
 the letter, n. 3226, 3342, 3343. That the ideas of the in- 
 ternal man are spiritual ; but that man, during his life in the 
 world, does not attend to them, inasmuch as they are within 
 his natural thought, and give it its rational faculty, n. 10236, 
 10240, 10550. But that man after death comes into those his 
 spiritual ideas, because they are proper to his spirit, and then 
 not only thinks, but also speaks therefrom, n. 2470, 2478, 
 2479, 10568, 10604. Hence it is, that it was said, that the 
 regenerate man knows not that he is in the spiritual sense of 
 the Word, and that he receives illustration thence. 
 
 11. Jliat in the internal or spiritual sense of the Word 
 there arc innumerahle arcana. That the Word in its internal 
 sense contains innumerable things which exceed human com- 
 prehension, n. 3085, 3086. That it also contains things in- 
 effable and inexplicable, n. 1965. Which are manifested only 
 to angels, and understood by them, n. 167. That the inter- 
 nal sense of the Word contains arcana of heaven, which re- 
 late to the Lord and his kingdom in the heavens and earths, n. 
 1, 2, 3, 4, 937. That those arcana do not appear in the sense 
 of the letter, n. 937, 1502, 2161. That many things in the 
 writings of the prophets appear to be unconnected, which yet 
 in the internal sense continuously cohere in a beautiful series, 
 n. 7153, 9022. That not a single expression, nor even a single 
 iota, in its original language, can be taken from the literal 
 sense of the Word, without an interruption in the internal 
 sense ; and that, therefore, by the divine providence of the Lord, 
 
AND ITS SPIRITUAL SENSE. 15 
 
 the Word is preserved so entire as to every point, n. 7933. 
 That innumerable things are contained in every particular 
 part of the Word, n. 6637, 8920. And in every expression, n. 
 1689. That there are innumerable things contained in the 
 Lord's prayer and in every particular part thereof, n. 6619. 
 And in the precepts of the decalogue ; in the external sense 
 whereof, notwithstanding, some things are such as are known 
 to every nation without revelation, n. 8867, 8900. That in 
 every tittle of the letter of the Word, in the original language, 
 there is a sanctity, shown from heaven ; see the Treatise on 
 Heaven and Hell, n. 260, where these words of the Lord 
 are explained, *' That not one jot or one tittle shall pass away 
 from the law,^' Matt. v. 18. 
 
 That in the Word, particularly in the prophetical parts, 
 there are two expressions as it were of the same thing ; but 
 that one has relation to good, and the other to truth, n. 
 683, 707, 2516, 8339. That in the Word goods and truths 
 are conjoined in a w^onderful manner, and that such con- 
 junction is only apparent to him who is acquainted with the 
 internal sense, n. 10554. And thus that in the Word, and 
 in every part thereof, there is a divine marriage and a ce- 
 lestial marriage, n. 683, 793, 801, 2173, 2516, 2712, 5138, 
 7022. That the divine marriage is the marriage of divine 
 good and divine truth, thus the Lord in heaven, in whom 
 alone that marriage exists there, n. 3004, 3005, 3009, 4158, 
 5194, 5502, 6343, 7945, 8339, 9263, 9314. That by Jesus 
 also is signified divine good, and by Christ divine truth, and 
 thus by both is signified the divine marriage in heaven, n. 
 3004, 3005, 3009. That this marriage is in every particular 
 part of the Word in its internal sense, and thus the Lord is 
 therein as to divine good and divine truth, n. 5502. That 
 the marriage of good and truth from the Lord in heaven 
 and in the church is what is called the celestial marriage, 
 n. 2508, 2618, 2803, 3004, 3211, 3952, 6179. That therefore 
 in this respect the Word is as it were heaven, n. 2173, 10126. 
 That heaven is compared in the Word to a marriage, from 
 the marriage of good and truth therein, n. 2758, 3132, 4434, 
 4834. 
 
 That the internal sense is the very genuine doctrine of the 
 church, n. 9025, 9430, 10401. That they who understand 
 the Word according to the internal sense, know the true 
 doctrine of the church, inasmuch as it is contained in the 
 internal sense, n. 9025, 9430, 10401. That the internal of 
 the Word is also the internal of the church, as it is likewise 
 
16 RESPECTING THE WORD 
 
 the internal of worship, n. 104GO. That the Word is the 
 doctrine of love to the Lord, and of charity towards the neigh- 
 bor, n. 3419, 3420. 
 
 That the Word in the literal sense is as a cloud, and that 
 in the internal sense it is glory, see the preface to the 18th 
 chapter of Genesis, and n. 5922, 6343, where these words are 
 explained : " That the Lord shall come in the clouds of heaven 
 ivith glory. ^' That clouds also in the Word signify the Word 
 in its literal sense, and glory the Word in its internal sense, 
 see the preface to the 18th chapter of Genesis, and n. 4060, 
 4391,5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574. 
 That the things contained in the literal sense, respectively to 
 those which are in the internal sense, are like rude projec- 
 tions round a polished optical cylinder, from which neverthe- 
 less is exhibited in the cylinder a beautiful image of a man, 
 n. 1871. In the spiritual world they who allow and ac- 
 knowledge only the literal sense of the Word, are represented 
 by a deformed old woman ; but they who allow and acknowl- 
 edge the internal sense together with the literal sense, are 
 represented by a virgin in beautiful clothing, n. 1774. That 
 the Word in its whole complex is an image of heaven ; for 
 the Word is divine truth, and divine truth constitutes heaven, 
 and heaven resembles one man, and therefore in this respect 
 the Word is as it were an image of man, n. 187. That 
 heaven in one complex resembles one 7nan, may be seen in the 
 Treatise concerning Heaven and Hell, n. 59 to 67. And 
 that the divine truth proceeding from the Lord constitutes 
 heaven, n. 126 to 140, 200 to 212. That the Word is repre- 
 sented before the angels under the most beautiful and agree- 
 able forms, n. 1767, 1768. That the literal sense is as the 
 body, and the internal sense as the soul of that body, n. 8943. 
 That hence the life of the Word is from the internal sense, 
 n. 1405, 4857. That the Word is pure in the internal sense, 
 but that it does not appear so in the literal sense, n. 2362, 
 2396. That the things which are in the literal sense are 
 holy from the internals, n. 10126, 10728. 
 
 That the historical parts of the Word also have an internal 
 sense, but within them, n. 4989, Thus that the historical 
 as well as the prophetical parts of the Word contain arcana 
 of heaven, n. 755, 1659, 1709, 2310, 2333. That the angels 
 do not perceive those parts historically, but doctrinally, be- 
 cause spiritually, n. 6884. That the interior arcana, con- 
 tained in the historical parts, are less evident to man than in 
 the prophetical parts, by reason that the mind is engaged ia 
 
AND ITS SPIRITUAL SENSE. 17 
 
 viewing and considering the historical subjects, n. 2176, 
 6597. 
 
 The nature of the internal sense of the Word is further 
 shown, n. 1756, 1984, 2004, 2663, 3033, 7089, 10604, 10614. 
 And illustrated by comparisons, n. 1873. 
 
 12. That the Word is lorittcn hy correspondences^ and thus 
 hy representatives. That the Word as to its literal sense is 
 written by mere correspondences, that is, by such things as 
 represent and signify the spiritual things of heaven and the 
 church, n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 
 2179, 2763, 2899. That this was done for the sake of the 
 internal sense, in every part, n. 2899. Thus for the sake of 
 heaven, inasmuch as they who are in heaven do not under- 
 stand the Word according to its literal sense, which is nat- 
 ural, but according to the internal sense, which is spiritual, 
 n. 2899. That the Lord spake by correspondences, repre- 
 sentatives, and significatives, because from the divine, n. 
 9409, 9063, 9086, 10126, 10728. That the Lord thus spoke 
 to the world, and at the same time to heaven, n. 2533, 4807, 
 9049, 9063, 9086. That the things spoken by the Lord went 
 through the whole heaven, n. 4637. That the historical parts 
 of the Word are representative, and the expressions significa- 
 tive, n. 1540, 1659, 1709, 1783, 2687. That the Word could 
 not be written in any other style, so that by it there might be 
 communication and conjunction with the heavens, n. 2899, 
 6943, 9481. That they greatly err, who despise the Word 
 on account of the apparent simplicity and rudeness of its 
 style, and who think that they should receive the Word, if it 
 were written in a different style, n. 8783. That the method 
 and style of writing, which prevailed amongst the most an- 
 cient, was by correspondences and representatives, n. 605, 
 1756, 9942. That the ancient wise men were delighted 
 with the Word, because of the representatives and significa- 
 tives therein, from experience, n. 2592, 2593. That if a man 
 of the most ancient church had read the Word, he would 
 have seen clearly the things contained in the internal sense, 
 and but obscurely the things contained in the external sense, 
 n. 449. That the sons of Jacob were brought down into the 
 land of Canaan, because all places in that land, from the 
 most ancient times, were made representative, n. 1585, 3686, 
 4441, 5136, 6516. And thus that the Word might be there 
 written, wherein places should be mentioned for the sake 
 of the internal sense, n. 3686, 4447, 5136, 6416. But 
 that nevertheless the Word as to the external sense was 
 2* 
 
18 RESPECTING THE WOUD 
 
 changed for the sake of that nation, but not as to the inter- 
 nal sense, n. 10458, 10461, 10()03, 10004. Many passages 
 adduced from the Word concerning that nation, uhicli must 
 be understood according to the internal sense, and not ac- 
 cording to the sense of the letter, n. 7051. Inasmuch as that 
 nation represented a church, and the Word was written 
 W'ith them and concerning them., that therefore divine celes- 
 tial things were signified by their names, as by Reuben, 
 Simeon, Levi, Judah, Ephraim, Joseph, and the rest; and 
 that by Judah in the internal sense is signified the Lord as 
 to celestial love, and his celestial kingdom, n. 3583, 3654, 
 3881, 3882, 5782, 6362 to 6382. 
 
 That it may he known ivhat correspondences arc, and ivhat 
 is their equality, and what is the quality of representatives in 
 the Word, something shcdl also he said concerning them. That 
 all things which correspond likewise represent, and thereby 
 signify, so that correspondences and representations are one, 
 n. 2890, 2897, 2971, 2987, 2989, 2990, 3002, 3225. What 
 correspondences and representations are, shown from ex- 
 perience and examples, n. 2703, 2987 to 3002, 3213 to 
 3226, 3337 to 3352, 3472 to 3485, 4218 to 4228, 9280. 
 That the science of correspondences and representations was 
 the chief science amongst the ancients, n. 3021, 3419, 4280, 
 4749, 4844, 4964, 4965, 6004, 7729, 10252. Especially 
 among the people of the east, n. 5702, 6692, 7097, 7779, 
 9391, 10252, 10407. And in Ecrypt more than in other 
 countries, n. 5702, 6692, 7097, 7779, 9391, 10407. Also 
 amongst the Gentiles, as in Greece, and in other places, n. 
 2762, 7729. But that at this day the science of correspond- 
 ences and representations is lost, particularly in Europe, n. 
 2894, 2895, 2994, 3630, 3632, 3747, 3748, 3749, 4581 , 4966, 
 10252. That nevertheless this science is more excellent 
 than all other sciences, inasmuch as without it the Word 
 is not understood, nor the signification of the rites of the 
 Jewish church which are recorded in the Word, nor is it 
 known what the quality of heaven is, nor what the spiritual 
 is, nor how it is with spiritual influx in the natural, nor how 
 the case is with the influx of the soul into the body, with many 
 other things, n. 4180, and in the places above cited. That all 
 things which appear before spirits and angels, are representa- 
 tive according to correspondences, n. 1971, 3213 to 3226, 
 3457, 3475, 3485, 9481, 9574, 9576, 9577. That the heavens 
 are full of representatives, n. 1521, 1532, 1619. That repre- 
 sentatives are more beautiful, and more perfect, in proportion 
 
AND ITS SPIRITUAL SENSE. 19 
 
 as they are more interior in tiie heavens, n. 3475. That 
 representatives there are real appearances, because from the 
 light of heaven which is divine truth ; and this is the very 
 essence of the existence of all things, n. 8485. 
 
 The reason why all and every particular thing in the 
 spiritual world has its representation in the natural world, is 
 because what is internal assumes to itself a suitable clothing 
 in what is external, whereby it makes itself visible and ap- 
 parent, n. 6'275, 6!'2S4, 6299. Thus the end assumes a suit- 
 able clothing, that it may exist as the cause in a lower sphere, 
 and afterwards that it may exist as the effect in a sphere still 
 lower ; and when the end, by means of the cause, becomes 
 the effect, it then becomes visible, or appears before the eyes, 
 n. 5711. This may be illustrated by the influx of the soul 
 into the body, that the soul assumes a clothing of such things 
 in the body as may enable it to express and make apparent 
 all its thoughts and affections in a visible form ; wherefore 
 thought, when it flows dou'n into the body, is represented by 
 suc-h gestures and actions as correspond, n. 2988. The 
 affections of the mind are represented in the face, by the 
 variations of the countenance, so as to be there rendered 
 visible, n. 4791 to 4805, 5695. Hence it is evident, that all 
 and every particular thing in nature has in it a latent cause 
 and end from the spiritual world, n. 3562, 5711. Inasmuch 
 as the things which are in nature are ultimate effects, within 
 which are prior things, n. 4240, 4939, 5051, 6275, 6284, 
 6299, 9216. That internal things are what are represented, 
 and external things what represent, n. 4292. 3Ioreover, 
 what correspondences and representations are may he seen in 
 the Treatise on Heaven and Hell, ivhere it treats of the 
 correspondence of all things of heaven, ivith cdl things of 
 man, n. 87 to 192. Of the correspondence of heaven with cdl 
 things of the earth, n. 103 to 115. And of representatives 
 and appearances in heaven, n. 170 to 176. 
 
 Forasmuch as all things in nature are representative of 
 spiritual and celestial things, therefore there were churches 
 in ancient times, in which all the externals, which were rit- 
 uals, were representative, wherefore those churches were 
 called representative churches, n. 519, 521, 2896. That the 
 church founded amongst the children of Israel was a repre- 
 sentative church, n. 1003, 2179, 10149. That all the rituals 
 therein were external, which represented internals, which are 
 of heaven and the church, n. 4288, 4874. That the repre- 
 sentatives of the church and of worship ceased when the 
 
20 RESPECTING THE WORD 
 
 Lord came into the world, and manifested himself, because 
 the Lord opened the internals of the church, and because all 
 things of that church in a supreme sense looked to Ilim, n. 
 4832. 
 
 13. Of the literal or external sense of the Word. That 
 the literal sense of the Word is according to appearances in 
 the world, n. 584, 926, 1719, 1720, 1832, 1874, 2242,2520, 
 2533. And adapted to the simple, n. 2533, 9049, 9003, 
 9086. That the Word in the literal sense is natural, n. 
 8783. Because what is natural is the ultimate, wherein 
 spiritual and celestial things terminate, and upon which they 
 rest like a house upon its foundation ; and that otherwise 
 the internal sense of the Word, without the external, would 
 be like a house without a foundation, n. 9360, 9430, 9824, 
 9433, 10044, 10436. That the Word, being of such a na- 
 ture, contains both a spiritual and celestial sense, n. 9407. 
 And because it is such, that it is holy and divine in the 
 literal sense, as to all and every part thereof, even to every 
 single iota, n. 639, 680, 1319, 1870, 9198, 10321, 10637. 
 That the laws ordained for the sons of Israel, although ab- 
 rogated, are yet the holy Word, on account of the internal 
 sense in them, n. 9210,9259,9349. That amongst the laws, 
 judgments, and statutes, ordained in the Israelitish or Jew- 
 ish church, which was a representative church, there are 
 some which are still in force both in their external and inter- 
 nal sense ; some which ought to be wholly observed in their 
 external sense ; some which may be of use, if people are 
 disposed to observe them ; and some which are altogether ab- 
 rogated ; of which, n. 9349. That the Word is divine even 
 in those statutes which are abrogated, on account of the 
 celestial things which lie concealed in their internal sense, 
 n. 10637. 
 
 What the quality of the Word is in the literal sense, if not 
 understood at the same time as to the internal sense, or what 
 is the same thing, according to true doctrine from the Word, 
 n. 10402. That innumerable heresies spring up from the 
 literal sense of the Word without the internal sense, or with- 
 out genuine doctrine from the Word, n. 10401. That they 
 who are in externals without internals, cannot bear the inte- 
 rior things of the Word, n. 10694. That the Jews were 
 such, and that they are such also at this day, n. 301, 302, 
 303, 3479, 4429, 4433, 4680, 4844, 4847, 10396, 10401, 
 10407, 10695, 10701, 10707. 
 
 14. That the Lord is the Word. That in the inmost 
 
AND ITS SPIRITUAL SENSE. 21 
 
 sense of the Word it is treated solely of the Lord, and that all 
 the states of the glorification of his Human are described, that 
 IS, of its union with the divine itself, and likewise all the 
 atates of the subjugation of the hells, and the reducing to 
 order of all things therein, as well as in the heavens, n. 2249, 
 7014. Thus that in that sense is described the Lord's whole 
 life in the world, and that thereby the Lord is continually 
 present with the angels, n. 2523. That therefore the Lord 
 alone is in the inmost part of the Word, and that the divinity 
 and sanctity of the Word is thence, n. 1873, 9357. That by 
 the Lord's saying that the Scripture was fulfilled concerning 
 him, is signified, that all things were fulfilled which are con- 
 tained in the inmost sense, n. 7933. 
 
 That the Word signifies divine truth, n. 4692, 5075, 9987. 
 That the Lord is the Word, because he is divine truth, n. 
 2533. That the Lord is the Word also, because the Word 
 is from him, and concerning him, n. 2859. And con- 
 cerning the Lord alone in its inmost sense ; thus the Lord 
 himself is therein, n. 1873, 9357. And because in all and 
 in every part of the Word there is the marriage of divine 
 good and divine truth, which marriage is in the Lord alone, 
 n. 3004, 3005, 3009, 4158, 5194, 5502, 6343, 7945, 8339, 
 9263, 9314. That divine truth is the only thing real ; and 
 that that in which it is, which is from the Divine, is the only 
 thing substantial, n. 5272, 6S80, 7004, 8200. And inasmuch 
 as divine truth, proceeding from the Lord as the sun in heaven, 
 is light there, and divine good is heat there : and inasmuch 
 as from these all things there exist, as all things in the world 
 from light and heat, which are also in their own substances 
 and act by means of them ; and inasmuch as the natural 
 world exists by means of heaven or the spiritual world ; it 
 is plain that all things which were created, were created 
 from divine truth, thus from the Word, according to these 
 words in John, " In the hegimiing was the Word, and the 
 Word icas loith God, and the Word tvas God, and hy it all 
 things mere made that were made; and the Word was made 
 flesh;" chap. i. 1, 2,3, 14; n. 2803, 2884, 5272, 7830. 
 Further particulars concerning the creation of cdl things 
 from divine truth, thus hy the Lord, may he seen in the 
 Treatise on Heaven and Hell, n. 137 ; and more fully in 
 the Article where it is treated concerning the Sun in Heaven, 
 that it is the Lord, and that it is his divine love, n. 116 to 
 125. And that divine truth is light and divine good is heat 
 from that sun in heaven^ n. 126 to 140, 
 
22 RESPECTING THE WORD 
 
 That conjunction of the Lord with man is by the Word, 
 through the medium of the internal sense, n. 10375. That by 
 all and every part of the AVord there is conjunction, and that 
 thence the Word is to be admired beyond all writings, n. 
 10632, 10633, 10634. That since the time of writing the 
 Word, the Lord speaks through it with men, n. 10290. For 
 further partinilars respecting the conjunction of heaven toith 
 man hy means of the Word, see the Treatise on Heaven and 
 Hell, n. 303 to 310. 
 
 15. Of those who are against the Word. Of those who 
 despise, blaspheme, and profane the Word, n. 1878. Their 
 quality in another life, n. 1761, 9222. That they represent 
 the viscous parts of the blood, n. 5719. How great the dan- 
 ger is from profaning the Word, n. 571 to 582. How hurtful 
 it is, if principles of the false, particularly those which favor 
 self-love and the love of the world, are confirmed by the Word, 
 n. 589. That they who are in no affection of truth for the 
 sake of truth, utterly reject the things which are of the in- 
 ternal sense of the Word, and nauseate them, from experi- 
 ence of such in the world of spirits, n. 5702. Of some in 
 another life, who endeavored altogether to reject the interior 
 things of the Word, that such are deprived of rationality, n. 
 1879. 
 
 16. Which are the books of the Word. That the books of 
 the Word are all those which have the internal sense ; but 
 that those books, which have not the internal sense, are not 
 the Word. That the books of the Word in the Old Testa- 
 ment are, the five books of Moses ; the book of Joshua ; 
 the book of Judges ; the two books of Samuel ; the 
 TWO books of Kings ; the Psalms of David ; the Prophets, 
 Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel, 
 Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Ha- 
 bakkuk, Zephaniah, Haggai, Zechariah, Malachi. In 
 the New Testament, the four Evangelists, Matthew, Mark, 
 Luke, and John; and the Revelation. The rest have not 
 the internal sense, n. 10325. 
 
 That the book of Job is an ancient book, in which indeed 
 is an internal sense, but not in a series, n. 3570, 9942. 
 
 17. Further particulars concerning the Word. That 
 Word, in the Hebrew tongue, signifies various things ; as 
 speech, thought of the mind, every thing that has a real exist- 
 ence, and also something, n. 9987. That the Word signifies 
 divine truth and the Lord, n. 2533, 4692, 5075, 9987. 
 That words signify truths, n. 4692, 5075. That they signify 
 
AND ITS SPIRITUAL SENSE. 23 
 
 doctrinals, n. 1288. That ten words signify all divine 
 truths, n. 10688. 
 
 That in the Word, particularly in the prophetical parts, 
 there are two expressions that signify one thing, and that the 
 one refers itself to good and the other to truth, which are thus 
 conjoined, n. 683, 707, 5516, 8339. That it can only be 
 known from the internal sense of the Word, what expression 
 refers to good and what to truth ; for there are proper words 
 by which the things appertaining to good are expressed, and 
 proper words by which the things appertaining to truth are 
 expressed, n. 793, 801. And this so determinately, that it 
 may be known merely from the words predicated, whether 
 it is treated concerning good, or concerning truth, n. 2722. 
 That frequently, also, one expression implies a universal, and 
 the other expression implies a certain particular from that 
 universal, n. 2212. That there is a species of reciprocation 
 in the Word, concerning which see n. 2240. That most 
 expressions iu the Word have also an opposite sense, n. 
 4816. That the internal sense proceeds regularly according 
 to the subject predicated, n. 4502. 
 
 That they Vv^ho have been delighted with the Word, in 
 another life receive the heat of heaven, in which is celestial 
 love, according to the quality and degree of their delight 
 from love, n. 1773. 
 
THE DOCTRINE 
 
 THE NEW JERUSALEM 
 
 ON THE SUBJECT OF 
 
 FAITH. 
 
 TRANSLATED FROM THE LATIN OF 
 
 EMANUEL SWEDENBORG. 
 
 BOSTON: 
 
 OTIS CLAPP, 121 Washington Street. 
 
 1838. 
 
THE DOCTRINE 
 
 OF 
 
 THE NEW JERUSALEM 
 
 ON THE SUBJECT OF 
 
 FAITH. 
 
 I. That Faith is an internal Acknoioledgment* of Trtcth. 
 
 1. The idea attached to the term Faith, at the present 
 day, is this: that it consists in thinking a thin^r to be 
 so, because it is taught by the church, and because it does 
 not fall Avilhin the scope of the understanding. For it is 
 usual with those who inculcate it to say, " You must believe, 
 and not doubt." If you answer, " I do not comprehend it," 
 you are told that that is the very circumstance Avhich. 
 makes a doctrine an object of faith. Thus the faitli of the 
 present day is a faith in what is not known, and may be 
 called a blind faith. And as being the dictate of one person 
 abiding in the mind of another, it is an historical faith [or a 
 faith that depends on the authority of the relater]. That 
 this is not spiritual faith, will be seen in what follows. 
 
 2. Genuine faith, however, is an acknowledgment that a 
 thing is so because it is true. For he who is in genuine 
 faith thinks and speaks to ihis effect : " This is true ; and 
 therefore I believe it." For faith is the assurance with 
 which we embrace that which is true ; and that which 
 
 * The English word acknowledgment., which is generally taken in 
 the sense of confession, docs not exactly answer to the Latin agnitio, 
 but is used for want of an expression that more fully conveys the 
 meaning of the original. The word recognition would convey the 
 sense more precisely, did not the particle re denote repetition or re- 
 newal. However, when the word internal, as above, is prefixed to 
 the word acknowledgment, the meaning is rendered sufficiently clear ; 
 because it determines it to denote an act of the mind, by which a sen- 
 timeiit IS seen to be trtie, and is on that account admitted and be- 
 lieved. 
 
 1* 
 
6 DOCTRINE OF THE NEW JERUSALEM 
 
 is true is the proper object of faith. A person of this cha* 
 racter also, if he does not comprehend a sentiment and see 
 its truth, will say, " I do not know whether this is true or 
 not ; therefore I do not yet believe it. How can I be- 
 lieve what I do not comprehend ? Perhaps it may be false." 
 
 3. But the common language is, that nobody can compre- 
 hend things of a spiritual or theological nature, because they 
 transcend our natural faculties. Spiritual truths, however, 
 are as capable of being comprehended as natural truths ; and 
 when the comprehension of them is not altogether clear, 
 still, when they are advanced, they fall so far within the 
 perception of the hearer, that he can discern whether they 
 are truths or not ; especially if he is a person who is affected 
 with truths. This I have been convinced of by much expe- 
 rience. Opportunities have been given me of conversing 
 with the ignorant, the dull, the suipid ; and also with per- 
 sons who had been born within the church, and had heard 
 something of the Lord, of faith and of charity, but were nev- 
 ertheless immersed in falsities and in evils. In my conver- 
 sation I spoke of arcana of wisdom ; and they comprehended 
 them all, and acknowledged their truth : but they were then 
 in that light of understanding which is proper to every man, 
 and at the same time in the glory of being thought' intelli- 
 gent. But this occurred in my intercourse with spirits. 
 Many who were present were convinced by the experiment, 
 that spiritual things may be comprehended as well as natu- 
 ral things ; that is, when they are heard or read ; for it is 
 more difficult for a man to discover them by unassisted re- 
 flection. The reason that spiritual things admit of being 
 comprehended, is, because man, as to his understanding, is 
 capable of being elevated into the light of heaven, in which 
 light no other objects appear but such as are spiritual, which 
 are truths of faith ; for the light of heaven is spiritual light. 
 
 4. Hence now it is that they who are in the spiritual af- 
 fection of truth, enjoy an internal acknowledgment of it. 
 As the angels are in that affection, they totally reject the 
 tenet, that the understanding ought to be kept in subjection 
 to faith ; for they say, " How can you believe a thing when 
 ■you do not see whether it is true or not ? " And if any one 
 affirms that what he advances must be believed for all that, 
 they reply, " Dost thou think thyself a God that I am to be- 
 lieve thee ? or that I am mad, that I should befieve an asser- 
 •lion in which I do not see any truth ? If I must believe it, 
 cause me to see it." The dogmatizer is thus constrained to 
 
CONCERNING FAITH. 7 
 
 retire. Ind«?ed, the wisdom of the angels consists solely in 
 this, that what they think, they see and comprehend. 
 
 5. There is a spiriiual idea, of which few people have 
 any knowledge, which enters by influx into the minds of 
 those who are in the affection of truth, and dictates interiorly 
 that the thing which they are hearing or reading is true or 
 not true. In this idea they are who read the Word in illu- 
 mination from the Lord. To be in illumination is nothing 
 more than to be in a perception, and thence in an internal 
 acknowledgment, that in a manner responds, as the ideas 
 are presented, " This is true; and this." They who are in 
 this illumination are they who are said to be taught of Jeho- 
 vah (Isaiah liv. 13 ; John vi. 45) ; and of whom it is said 
 in Jeremiah, " Behold the days come, — that I will make a 
 new covenant ; — this shall be the covenant ; — I will put my 
 law in their inward parts, and write it in their hearts ; — and 
 they shall no more teach every man his neighbor, and 
 every man his brother, sayino-, Know ye Jehovah ; for they 
 shall all know me" (xxxi/S^SS, 34). 
 
 6. From these considerations it is plain, that faith and 
 truth are a one."^ This also is the reason that the ancients, 
 who were accustomed to think of truth from afiection much 
 more than the moderns, instead of faith used the word truth : 
 and for the same reason, in the Hebrew language, truth and 
 faith are expressed by one and the same word, namely, 
 Amuna or Amen. 
 
 7. The reason why faith is mentioned by the Lord in the 
 evangelists and in the Revelation, is, because the Jews did 
 
 * It appears necessary to translate the author's expression umnn, 
 here and wherever else it occurs in the same construction, a 07ie, and 
 not simply one, to guard against the error of supposing that the two 
 things spoken of are the same. Thus when the author says that faith 
 and truth, or the \<'\\\ and the understanding, or charity and faith, are 
 a one, he does not mean that they are the same, but that they form 
 so entire a union together as not to be capable of existing m a sepa- 
 rate state, though they may be distinctly thought of. Thus, in the 
 instance above, faith is not truth itself, but is "the internal acknow- 
 ledgment or recognition of it ; and these ought so constantly to go to- 
 gether as to form an inseparable one. For truth is nothing to man, 
 and has no real abode in his mind, till it is united with faith, or till it 
 is inwardly recognised by him, and his faith again is of no advan- 
 tage to him, except so far as it has truth for its" object. To be any- 
 thing to man, faith and truth must be united ; in which case they still 
 are distinct in themselves, and thus are not the same, yet, being inca- 
 pable of separation, they form a one. This may be illustrated by the 
 numerous substances in nature which unite by affinities, and cannot 
 afterwards be separated but by a chemical process. 
 
6 DOCTRINE OF THE NEW JERUSALEM 
 
 not believe it to be true that the Lord was the Messiah 
 foretold by the prophets : and where truth is not believed, 
 there faith is mentioned.^ But still it is one thing to have 
 faith and believe in the Lord, and another thing to have 
 faith in, or believe, any man. The difference shall be ex- 
 plained below. 
 
 8. Faith separated from truth entered and invaded the 
 church together with the dominion of popery, because the 
 chief security of that religion was ignorance of the truth. 
 For which reason also they forbade the reading of the 
 Word ; otherwise they could not have been worshipped as 
 deities, nor their saints invoked, nor idolatry introduced to 
 such an extent, as that their carcasses, bones, and sepul- 
 chres should be thought holy, and be converted into sources 
 of lucre. Hence it is plain what enormous falsities a blind 
 faith is capable of producing. 
 
 9. A blind faith continued also afterwards among many of 
 the Protestants, owing to their separating faith from charity : 
 for they who do this cannot but be in ignorance of the truth, 
 and will give the name of faith to the mere thought that a 
 thing is so, without having any internal acknowledgment 
 that it is. Among these, also, ignorance is the security of 
 their tenets ; for so long as ignorance reigns, with the per- 
 suasion that things of a theological nature are too high for 
 the understanding, they can talk without being contradicted ; 
 and others suppose their notions are true, and that they 
 themselves know what they mean. 
 
 10. The Lord said to Thomas, " Because thou hast seen 
 me thou hast believed ; blessed are they that have not seen 
 and yet have believed" (John xx. 29) ; by which is not meant 
 a faith separate from the internal acknowledgment of truth, 
 but that they are blessed who do not see the Lord with their 
 eyes, as Thomas did, and yet believe in his existence : for 
 this is seen by the light of truth from the Word. 
 
 11. Since the internal acknowledgment of truth is faith, 
 and fjiith and truth are a one, as was observed above (n. 
 2, 4, 5, 6). it follows that an external acknowledgment with- 
 out an internal acknowledgnient is not faith ; and also, that 
 a persuasion of what is false is not faith. An external 
 acknowledgment without an internal acknowledgment is a 
 
 * Because faith signifies the acknowledgment of truth, which ought 
 to be believed as a matter of religious duty, and w^hich may be be- 
 lieved if people do not obstinately shut their eyes against the light 
 of the Holy Word. 
 
CONCERNING FAITH. 9 
 
 faitli in what is not known ; and faith in what is not known 
 is only a sciential notion, which is a thing of the memory, which, 
 if confirmed, becomes a persuasion. They who are principled 
 in these think that a tenet is true because another says so ; 
 or they think it true in consequence of having confirmed it : 
 and yet a false sentiment may be as easily confirmed as a 
 true one, and sometimes more strongly. By thinking that 
 a tenet is true in consequence of having confirmed it, is 
 meant to think that what another says is true, and not first 
 to examine it, but only to confirm it. 
 
 12. If any one thinks with himself, or says to another, 
 " Who can have that internal acknowledgment of truth 
 w^hich is called faith? I cannot;" I will tell him how he 
 may: Shun evils as sins, and apply to the Lord; then 
 you will have as much as you desire."^ 
 
 II. That an internal Acknowledgment of Truth, which is 
 Faith, cayinot exist with any hut those ivho are in 
 Charity. 
 
 13. What faith is, has been explained above ; here we 
 shall explain what charity is. 
 
 Charity in its first origin is the affection of good. And 
 as good loves truth, the affection of good produces the affec- 
 tion of truth ; and, by the affection of truth, the acknowledg- 
 ment of truth, which is faith. By these in their series, the 
 affection of truth exists,! and becomes charity. This is the 
 progression of charity, from its origin, which is the affection 
 of good through faith, which is the acknowledgment of 
 truth, to its end, which is charity. Its end is action. 
 
 * That he who shuns evils as sins is in the Lord, may be seen in 
 the Doctrine of Life for the Nerv Jerusalem, n. 18 — 31. That the same 
 loves truth and sees it, n. 32 — 41, of the same tract ; and that the 
 same has faith, n. 42 — 52, of the same. 
 
 t It is to be observed, that the author uses the words to exist and 
 existence in their philosophical sense, as meaning something distinct 
 from the words to be, and being, or essence. In this accurate use of 
 the terms, a thing is said to be, in regard to what it is in itself; but it 
 is not said to exist till it assumes a aecided form, so as to be percepti- 
 ble to others. Thus the affection of truth, here spoken of, has a being 
 in the interiors of the mind, independently of any manifestation of it- 
 self ; but if it thus really is in the man, it cannot rest without tending 
 to produce a course of action agreeable to its own nature ; and when, 
 it does so, then it exists. 
 
10 DOCTRINE OF THE NEW JERUSALEM 
 
 Hence it appears how love, which is the affection of good, 
 produces faith, which is the same as the acknowledgment of 
 truth, and by this produces charity, which is the same as the 
 ict of love through faith. 
 
 14. But to set this in a clearer light. Good is nothing 
 else but use ; wherefore charity in its first origin is the af- 
 fection of use. And as use loves the means necessary for 
 its existence, the affection of use produces the affection of 
 means, whence results the knowledge of what they are. 
 Through these in their series the affection of use exists and 
 becomes charity. 
 
 15. Their progression is like the progression of all things 
 that belong to the will, through the understanding, into acts 
 in the body. The will produces nothing of itself without 
 the understanding, nor does the understanding produce any 
 thing of itself without the will : they must act in conjunction 
 that any thing may exist. Or, what amounts to the same, 
 affection, which is of the will, produces nothing of itself ex- 
 cept by means of thought, which is of the understanding, nor 
 vice versa: they must act in conjunction that any thing may 
 exist. For consider : If from thought you remove affection 
 proceeding from some love or other, can you think ? or if 
 from affection you remove thought, can you be affected by 
 any thing ? or, what amounts to the same, if from thought 
 you remove affection, can you speak ? or if from affection 
 you remove thought or understanding, can you do any thing ? 
 It is the same with charity and faith. 
 
 16. To illustrate this, let us take the comparison of a 
 tree. A tree, in its first origin, is a seed, in which there is 
 an effort to produce fruit. This effort, being excited by heat, 
 first produces a root, and from it a stem or stalk with 
 branches and lea\'es, and lastly fruit; and thus the effort to 
 fructify is brought into existence. From which it is plain, 
 that the effort to produce fruit is perpetual in the whole of 
 the progression, until it is brought into existence or effect; 
 for if it were to cease, the faculty of vegetating would in- 
 stantly perish. Now make the application. The tree is 
 man. The effort to produce means is, with man, from his 
 will in his understanding, [as with the tree it is in the seed] ; 
 the stem or stalk, with its branches and leaves, are, in man, 
 the means by which [the will proceeds into effect], and are 
 called truths of faith : fruits, which are the ultimate effects 
 of the effort in a tree to fructify, are in man uses : in these 
 his will comes into existence or effect. Hence it may b^ 
 
CONCERNING FAITH. 11 
 
 seen, that the will of producing uses, by means of the under- 
 standing, is perpetual through the whole progression, until 
 it comes into existence.^ 
 
 17. From what has now been said it is evident, that 
 charity, so far as it is the affection of good or of use, pro- 
 duces faith, as the medium, by which it may exist or come 
 into effect ; consequently, that charity and faith, in operating 
 uses, act in conjunction : also, that faith does not produce 
 good or use from itself, but from charity ; for faith is charity 
 as to its means of operation. It is therefore a fallacy to sup- 
 pose that faith produces good as a tree does fruit. In this 
 simile, the tree is not faith, but is the man altogether. 
 
 18. It is to be observed, that charity and faith form a one, 
 as the will and understanding do ; because charity belongs 
 to the will, and faith to the understanding. In like manner, 
 charity and faith form a one, as affection and thought do; 
 because affection belongs to the will, and thought to the un- 
 derstanding. So, again, charity and faith form a one, as 
 goodness and truth do ; because goodness has relation to af- 
 fection, which belongs to the will, and truth has relation to 
 thought, which belongs to the understanding. In a word, 
 charity and faith constitute a one, like essence and form ; 
 for the essence of faith is charity, and the form of charity is 
 faith. Hence it is evident, that faith without charity is like 
 a form without an essence, which is not any thing ; and that 
 charit};- without faith is like an essence without a form, 
 which likewise is not any thing. 
 
 19. It is with charity and faith in man just as it is with 
 the motion of the heart, which is called its systole and dias- 
 tole, and the motion of the lungs, which is called respiration. 
 There is also an entire correspondence of these with the 
 will and understanding of man, and of course with charity 
 and faith ; for which reason the will and its affection are 
 meant by the heart, when mentioned in the Word, and the 
 understanding and its thought by the term soul, and also by 
 spirit.t Hence to yield the breath (or soul) is to retain ani- 
 
 * Respecting the will and the understanding, and their conjunction, 
 see the Doctrine of Life for the New Jerusalem, n. 43. 
 
 f It may here be necessary to apprize the unlearned reader, that 
 the primary meaning of the words for soul and spirit, in the Hebrew 
 and Greek languages, as also in the Latin, is breath, by which word, 
 likewise, they are frequently translated. It is only in a secondary 
 and figurative sense that these words are used to denote that part of 
 man which lives after death. 
 
12 DOCTRINE OF THE NEW JERUSALEM 
 
 mation no longer ; and to give up the ghost (or spirit) is to 
 respire no longer."^ From which it follows that there can- 
 not be any faith without charity, nor charity without faith; 
 and that faith without charity is like respiration of the lungs 
 without a heart, which cannot take place in any living thing, 
 but only in an automaton ; and that charity without faith is 
 like a heart without lungs, in which case there can be no 
 sense of life ; consequently, that charity by faith accomplishes 
 uses, as the heart by the lungs accomplishes actions. So 
 great, indeed, is the similitude between the heart and char- 
 ity, and between the lungs and faith, that in the spiritual 
 world it is known by a person's breathing what is the nature 
 of his faith, and by his pulse what is the nature of his 
 charity. For angels and spirits, as well as men, live by the 
 pulsation of the heart and by respiration ; thence it is that 
 they, as well as men in this world, feel, think, act, and 
 speak. 
 
 20. Since charity is love towards our neighbor, what our 
 neighbor is shall also be explained. Our neighbor, in a 
 natural sense, is man, both considered in the aggregate, and 
 as an individual. Man in the aggregate is the church, our 
 country, and society ; and man as an individual is our fellow- 
 citizen, who in the Word is called our brother and compan- 
 ion. But our neighbor, in a spiritual sense, is good or good- 
 ness ; and as goodness consists in usefulness, our neighbor, 
 in a spiritual sense, is use. 
 
 That use is our spiritual neighbor, every one must ac- 
 knowledge. For who loves a man merely as a person, and 
 not rather for something in him, by virtue of which he is 
 what he is ? therefore he loves him for his quality, for that 
 is the man. This quality which is loved is his usefulness, 
 and is called goodness ; wherefore this is our neighbor. As 
 the Word in its bosom is spiritual, therefore, in its spiritual 
 sense, this love of goodness is what is signified by loving our 
 neighbor. 
 
 21. But it is one thing to love our neighbor from the 
 goodness or usefulness that is in him to ourselves, and 
 another thing to love our neighbor from the goodness or 
 usefulness that is in ourselves to him. To love our neigh- 
 
 * The exact adaptation of the explanation to the phrase explained, 
 m both these instances, is lost in the translation, because the verbs 
 ■we are obliged to employ do not answer to the nouns, as they do in 
 the original. The Latin is, '^emittere animavi, est non amplius ani' 
 mare; et emittere spiritum, est non amplius respirareJ^ 
 
CONCERNING FAITH. 
 
 13 
 
 bor from his goodness or usefulness lo ourselves, is what a 
 bad man can do as well as a good man ; but to love our 
 neighbor from our own goodness or usefulness to him, is 
 what none but a good man can do ; for he loves goodness 
 from goodness, or loves usefulness from the affection of use- 
 fulness. The difference between these is described by the 
 Lord in Matthew, v. 42, 43. We often hear it said, " I love 
 such a one because he loves me and does me good," But to 
 love him for that reason only is not to love him interiorly, 
 unless he that so loves is principled in good, and thence 
 loves the goodness of the other. The one is in charity; 
 but the other is only in friendship, which is not charity. 
 
 He who loves his neighbor from charity, connects himself 
 with the good that is in him ; and not with his person, ex- 
 cept so far and so long as he is in good. Such a man is 
 spiritual, and loves his neighbor spiritually. But he who 
 loves another only from friendship, connects himself with his 
 person ; and then he connects himself with the evil that is 
 in him too. The latter after death cannot be separated, 
 without great difHculty, from the person who is in evil, but 
 the former can. Charity does this by faith ; because faith 
 is truth ; and the man who is in charity examines and dis- 
 covers, by means of truth, what ought to be beloved, and, in 
 loving and conferring benefits, regards the quality of the 
 other party's usefulness. 
 
 22. Love to the Lord is love properly so called, and love 
 towards our neighbor is charity. There does not exist in 
 man any love to the Lord but in charity. In this the Lord 
 conjoins himself with man. 
 
 Since faith in its essence is charity, it follows that no one 
 can have faith in the Lord except he be in charity. From 
 this, by means of faith, there is a conjunction ; by charity, a 
 conjunction of the Lord with man ; and by faith, a conjunc- 
 tion of man with the Lord."^ 
 
 23. To say all in one word : In proportion as any one 
 shuns evils as sins, and looks to the Lord, in the same pro- 
 portion he is in charity, and therefore in the same proportion 
 he is in faith. t 
 
 * That the conjunction is reciprocal, may be seen in the Doctrim 
 of Life for the New Jerusalem, n. 102, 103, 104. 
 
 f That in proportion as any one shuns evils as sins and looks to 
 the Lord, in the same proportion he is in charity, may be seen in the 
 Doctrim of Life for the New Jernsalem, n. 67 — 73 ; also n. 74 — 91 ; and 
 that in the same proportion he has faith, n. 42 — 53. What charity ig 
 in a proper sense, may be seen in n. 114 of the same work. 
 2 
 
14 DOCTRINE OF THE NEW JERUSALEM 
 
 24. From all that has thus far been said, it may appear, 
 that saving faith, which is an internal acknowledgment of 
 truth, cannot exist in any but those who are in charity. 
 
 III. That the Knowledges of what is true and good are 
 not Knowledges of Faith, before a Man is in Charity ; but 
 that theij furnish a store, out of lohich the Faith of Charity 
 viay be formed. 
 
 25. Man has the affection of knowing from his earliest 
 childhood. By it he learns many things which will be of 
 "use to him, and many things which will be of no use. When 
 he grows up, by applying to some business or other, he im- 
 bibes and learns the things which relate to his business ; this 
 then becomes his use, with which he is affected. Thus be- 
 gins the affection of use, which produces the affection of 
 means, whereby he acquires his business, which is his use. 
 
 This progression takes place with everyone in the world; 
 because every one has some business, to the acquisition of 
 which he proceeds, from a regard to use, or from use as his 
 end and object, by the instrumentality of certain means, to 
 the use itself, or use as the effect produced. Since, however, 
 this use, together with the means of attaining it, is for the 
 purposes of life in this world, the affection of it is natural. 
 
 26. Yet no man respects solely the uses conducive to the 
 life of this world. He must also respect uses conducive to a 
 life in heaven ; for he is to enter into this life after his life 
 in the world, and to live therein to eternity. Wherefore 
 every one from his childhood procures for himself, from the 
 Word, or from the doctrine of the church, or from preaching, 
 knowledges of what is true and good, which are for the pur- 
 poses of that life ; and he deposits them in his natural mem- 
 ory ; acquiring them in greater or less abundance, according 
 to his connate affection of knowing, and according as this is 
 increased by various excitements. 
 
 27. But all these knowledges, whatever may be their 
 number and quality, only compose a store, out of which the 
 faith of charity may be formed ; and this faith is not formed 
 except in proportion as he shuns evils as sins. If he shuns 
 evils as sins, then these knowledges become those of the 
 faith which has in it spiritual life ; but if he does not shun 
 evils as sins, these knowledges are only knowledges, and do 
 
CONCERNING FAITH. 15 
 
 not become those of a faith which has in it any spiritual 
 life. 
 
 28. This store or collection of knowledges is highly neces- 
 sary, because without it faith cannot be formed. For know- 
 ledges of what is true and good enter faith as ingredients, 
 and compose it. If there be none of these, faith does not 
 exist, for a faith entirely empty and void has no existence. 
 If they be few, a scanty and meagre faith is formed. If they 
 be many, a rich and full faith is formed; and more so in pro- 
 portion as they abound. 
 
 29. But it is well to be noted, that the knowledges which 
 compose faith are knowledges of genuine truth and good, 
 and by no means knowledges of what is false. For faith is 
 truth, as has been observed above, n. 5 — 11 ; and falsity, as 
 being opposite to truth, destroys faith. Neither can charity 
 exist where there are mere falsities ; for, as was said above, 
 n. 18, charity and faith form a one, just as goodness and 
 truth form a one. Hence it also follows, that no knowledges 
 of genuine truth and good form no faith ; that a few form 
 some faith ; and that many make a faith which is enlight- 
 ened according to their fulness. Such as is a man's faith 
 originating in charity, such is his intelligence. 
 
 30. There are also many who have not an internal ac- 
 knowledgment of truth, and yet have the faith of charity. 
 They are such as have had respect to the Lord in their life, 
 and from a principle of religion have avoided evils ; but who 
 have been kept from thinking of truths by cares and business 
 in the world, and also from a want of truths in their teachers. 
 Yet these interiorly, or in their spirit, are in the acknow- 
 ledgment of truth, because they are in the affection of it ; 
 wherefore after death, when they become spirits, and are in- 
 structed by angels, they acknowledge truths and receive 
 them with joy. But it is otherwise with those who in their 
 life have not had respect unto the Lord, and have not avoid- 
 ed evils from a principle of religion. These interiorly, or in 
 their spirit, are not in any affection of truth, and therefore 
 not in any acknowledgment of it ; wherefore after death, 
 when they become spirits, and are instructed by angels, they 
 are unwilling to acknowledge truths, and therefore do not 
 receive them. For evil of life interiorly hates truths ; but 
 good of life interiorly loves truths. 
 
 81. The knowledges of what is good and true which pre- 
 cede faith, appear to some as though they were of faith ; but 
 yet they are not. Their thinking and saying that they be- 
 
16 DOCTRINE OF THE NEW JERUSALEM 
 
 lieve, is no proof that they really do believe. Neither 60 
 such knowledges constitute faith ; for they only consist in 
 thinking that a thing is so, but have no connexion with any 
 internal acknowledgment that the truths professed are truths. 
 And the faith or belief that they are such, without knowing 
 it, is a sort of persuasion remote from internal acknowledg- 
 ment. But as soon as charity is implanted, then those 
 knowledges become principles of faith ; but no farther than 
 there is charity in that faith. In the first state, before charity 
 is perceived, faith appears to them to be in the first place, 
 and charity in the second ; but in the second state, when 
 charity is perceived, faith stands in the second place, and 
 charity in the first. The first state is called reformation ; the 
 second state is called regeneration. When a man is in this 
 latter state, then wisdom increases in him daily ; and good 
 daily multiplies truths, and makes them fruitful. He is 
 then like a tree which bears fruit, and in its fruit deposits 
 seeds, from which new trees are produced, and at length 
 a garden. Then he becomes truly a man, and after death 
 an angel, in whom charity constitutes the life and faith the 
 form, which is beautiful according to the quality of the for- 
 mer ; but his faith is tlien no longer called faith, but intelli- 
 gence. 
 
 From these considerations it may appear, that the all of 
 faith is from charity, and nothing of it from itself ; also, that 
 charity produces faith, and not faith charity. The know- 
 ledges of truth which precede are just like the provision in 
 a barn, which does not nourish a man, unless, having an ap- 
 petite for food, he takes out the corn for use. 
 
 32. It shall also be explained how faith from charity is 
 formed. Every man has a natural mind and a spiritual 
 mind ; a natural mind for the world, and a spiritual mind 
 for heaven. Man as to his understanding is in both ; but 
 not as to his will, before he shuns and turns away from evils 
 as sins. When he does this, his spiritual mind is open also 
 in respect to the will ; and then there flows thence into the 
 natural mind spiritual heat from heaven ; Avhich heat in its 
 essence is charity, and gives life to the knowledges of truth 
 and good which are therein, and out of them forms faith. 
 The case herein is just as it is with a tree, which does not 
 receive vegetative life before heat flows from the sun and 
 joins itself with the light, as happens in the season of spring. 
 There is moreover a full parallelism between the quickening 
 of man with life and the vegetation of a tree, in this respect ; 
 
CONCERNING FAITH. 17 
 
 that the one is effected by the heat of this world, and the 
 other by the heat of heaven : which is the reason why man 
 is so often Hkened to a tree by the Lord. 
 
 33. From these few observations it may appear, that the 
 knowledges of truth and good are not those of faith before a 
 man is in charity, but that they furnish a store out of which 
 the faith of charity may be formed. Knowledges of truth 
 become truths in a regenerate man, as do likewise know- 
 ledges of good ; for the knowledge of good is in the under- 
 standing, but the affection of good is in the will : and that 
 which is in the understanding is called truth, and that which 
 is in the will is called good. 
 
 IV. A Universal Idea of the Christian Faith. 
 
 34. The Christian faith, in its universal idea, is this : 
 "That the Lord from eternity, who is Jehovah, came into the 
 world to subdue the hells, and to glorify his Humanity; that 
 without this no mortal could be saved ; and that they are 
 saved who believe in Him." 
 
 35. This is called the Christian faith in its universal idea, 
 because it is the universal^ of f:iith, and the universal of 
 faith is that which enters into the whole and every part of 
 it, in general and in particular. Thus it is a universal of 
 faith, that God is one in person and essence, in whom there 
 is a trinity ; and that the Lord is that God. It is a universal 
 of faith, that no mortal could have been saved, if the Lord 
 had not come into the world. It is a universal of faith, that 
 he came into the world to remove hell from man ; and he 
 removed it by combats against it, and by victories over it ; 
 thus he subdued it, and reduced it to order and under obe- 
 dience to himself. It is also a universal of faith, that he 
 came into the world to glorify the Humanity, which he took 
 upon him in the world ; that is,' to unite it to the Divinity 
 from which are all things : it is thus that, having subduei 
 
 * The term universal, which the author here uses as a substantive, 
 is taken fVom the language of the logicians, or from the science of 
 ontology. Its meaning is not to be confounded with that of the term 
 general, as many are apt to do, though it is totally distinct. The 
 author himself here defines what is to be understood by a universal : 
 it is something which enters Into the whole and every part of the 
 subject or thing of which it is predicated ; — something, which every 
 thing that is said of such subject or thing, refers to or supposes. 
 2^ 
 
IS DOCTRINE OF THE NEW JERUSALEM 
 
 hell, he keeps it in order, and under obedience to himself, to 
 eternity. As neither of these ends could have been effected 
 except by temptations even unto the ultimate or last of all, 
 which was his passion on the cross, therefore he endured 
 that also. These are the universals of the Christian faith 
 respecting the Lord. 
 
 36. The universal of the Christian faith on man's part is, 
 to believe in the Lord ; for by believing in him a conjunction 
 with him is effected, whereby is salvation. To believe in 
 him is to have confidence that he will save ; and because no 
 one can have such confidence, but he who lives a good life, 
 therefore this also is implied by believing in him. 
 
 37. Of these two universals of the Christian faith, the first, 
 which relates to the Lord, is treated of, as to its particulars, 
 in The Doctrine of the New Jerusalem respecting the Lord ; 
 and the second, which relates to man, in The Doctrine of 
 Life for the Neiu Jerusalem: wherefore there is no occasion 
 to enter into any further explanation of them here. 
 
 V. A Universal Idea of the Faith generally prevailing. 
 
 3S. The faith generally prevailing, in its universal idea, is 
 this : " That God the Father sent his Son to make satisfac- 
 tion for the sins of manlrind ; and that by reason of this the 
 Son's merit he is moved to compassion, and saves those who 
 believe this ;" or, according to others, " those who believe this 
 and at the same time do good." 
 
 39. But that it m.ay be seen more clearly what the nature 
 of this faith is, I will state in order the several things which 
 it supposes or implies. 
 
 The faith of the present day, 
 
 I. Supposes God the Father and God the Son to be two ; 
 both from eternity. 
 
 n. It supposes that God the Son came into the world by 
 the will of the Father, to make satisfaction for the sins of 
 mankind ; who otherwise would have perished in eternal 
 death by the divine justice, which they also call vindictive 
 justice. 
 
 in. It supposes the Son to have made satisfaction by ful- 
 fining the law, and by the passion of the cross. 
 
 IV. It supposes the Father to have been moved to com- 
 passion by these merits of the Son. 
 
CONCERNING FAITH. 19 
 
 V. It supposes the Son's merit to be imputed to those who 
 believe this. 
 
 VI. It supposes this to take place in an instant ; and that 
 therefore it may do so, if not before, even at the point of 
 death. 
 
 VII It supposes somewhat of temptation, and then deliv- 
 erance through that faith. 
 
 VIII. It supposes such as these, especially, to have trust 
 and confidence. 
 
 IX. It supposes that such as these, especially, enjoy jus- 
 tification, the plenary grace of the Father for the Son's sake 
 the remission of all sins, and thereby salvation. 
 
 X. The more learned suppose, that there is present with 
 persons thus justified an efibrt towards good which operates 
 occultly, and does not manifestly move the will ; others sup- 
 pose a manifest operation ; both by the Holy Ghost. 
 
 XI. Of those \vho confirm themselves in this notion, that 
 no one can do good from himself, which is really ^ood, and 
 \vhich is not meritorious, and that they are not under the 
 yoke of the law, the majority omit the practice of good alto- 
 gether, and do not think of evil and good of life. For they 
 say within themselves, that good works do not save, neither 
 does evil condemn ; because faith alone does all things. 
 
 XII. In general, they suppose the understanding ought to 
 be kept in subjection to faith, calling that faith which is a 
 belief of what is not understood. 
 
 40. But to examine and weigh these suppositions sever- 
 ally, to ascertain whether they be truths or not, is unneces- 
 sary : that point must appear clearly, from what has been said 
 above, and also particularly from what is proved from the 
 Word, and ot the same time rationally confirmed, in The 
 Doctrine of Life for the New Jerusalem, and in The Doc- 
 irine of the New Jerusalem respecting the Lord. 
 
 41. But yet that it may be seen wdiat is the nature of 
 faith separated from charity, and what the nature of faith 
 not separated from charity, I w^ill communicate what I have 
 heard from an angel of heaven. He told me that he had 
 conversed with many of the Reformed, and had heard what 
 the nature of their faith was ; and he related what had passed 
 between himself and one who was in faith separated from 
 charity, and another who was in faith not separated from 
 charity ; and what he had heard from both. He stated that 
 he questioned them, and that they returned answers. As 
 
20 DOCTRINE OF THE NEW JERUSALEM 
 
 these conversations are adapted to throw light on the subject, 
 I will here relate them. 
 
 42. The angel said that with him who was in faith sepa- 
 rated from charity, he discoursed as follows : — 
 
 " Friend, who art thou ?" He replied, " I am a Christian 
 of the Reformed Church." " What is thy doctrine, and the 
 religion thou derivest from it?" He replied, "It is faith." 
 He said, " What is the nature of thy faith ? " The other 
 made answer, " My faith is, that God the Father sent his Son 
 to make satisfaction for the sins of mankind ; and that they 
 are saved who believe this." He then asked him, " What 
 more dost thou know respecting salvation?" To which he 
 replied, " Salvation is obtained by that faith alone." He said 
 further, " What dost thou know of redemption ? " He an- 
 swered, *' It was effected by the passion of the cross, and the 
 Son's merit is imputed through that faith." Again : " What 
 dost thou know of regeneration ?" He answered, " It is ef- 
 fected by faith." " What dost thou know of repentance and 
 the remission of sins ? " His reply was, " They are attained 
 by that faith." " Tell me what thou knowest of love and 
 charity ? " His answer was, " They are that faith." " Tell me 
 what thou knowest of good works ? " He replied, " They are 
 contained in that faith." " Tell me what thou thinkest of all 
 the commandments in the Word ? " He made answer, " They 
 are included in that faith." Then he said, " What then, art 
 thou to do nothing ?" His answer was, " What can I do? 
 I cannot do good, which is really good, from myself." He 
 said, " Canst thou have faith from thyself ? " His reply was, 
 *' I cannot." He said, "How then canst thou have faith?" 
 He replied, " This I do not inquire into. I will have faith." 
 At length he said, " Dost thou know any thing more respect- 
 ing salvation ? " His answer was, " What more should I 
 know, when salvation is obtained by that faith alone ? " Then 
 the angel said, " Thou ansAverest like a musician who can 
 sound but one note ; I hear nothing but faith. If that is 
 what thou knowest, and nothing more, thou knowest nothing. 
 Depart hence and see thy companions." So he departed, 
 and found them in a desert where there was no grass. He 
 asked what was the reason of this ; and was answered, " Be- 
 cause there is nothing of the church in them." 
 
 43. The angel's discourse with him who was in faith not 
 separated from charity, was as follows : 
 
 " Friend, who art thou ? " He answered, " I am a Chris- 
 tian of the Reformed Church." '• What is thy doctrine and 
 
CONCERNING FAITH. 21 
 
 the religion thou derivest from it ? " He replied, " Faith and 
 Charity." He said, " Are these two?" The answer was, 
 " They cannot be separated." He said, "What is faith?" 
 The other replied, " It is to believe what the Word teaches." 
 He said, " What is charity ? " The answer was, " It is to 
 do what the Word teaches." He said, " Hast thou only be- 
 heved these things, or hast thou also done them?" His 
 answer was, " I have also done them." 
 
 The angel of heaven then looked at him, and said, " My 
 friend, come along with me, and dwell with us." 
 
 VI. 'The 'Nature of Faith separated from Charity. 
 
 44. That it may be seen what the nature of faith is, when 
 separated from charity, I will show it in its nakedness, as 
 follows : 
 
 " That God the Father, being angry with mankind, re- 
 jected them from him, and out of justice resolved to avenge 
 himself by their eternal damnation. And that he said to the 
 Son, ' Descend ; fulfil the law and take upon thyself the 
 damnation destined for them ; and then peradventure I shall 
 be moved to compassion.' Wherefore he descended, and 
 fulfilled the law, and suffered himself to be hanged on the 
 cross, and cruelly put to death. Which being done, he re- 
 turned to the Father, and said, ' I have taken upon myself 
 the damnation of mankind ; therefore now be thou merciful ;' 
 thus interceding for them. But he had for answer, ' For 
 their own sakes I cannot ; however, as I saw thee on the 
 cross, and beheld thy blood, I am moved to compassion. 
 Still I will not pardon them : I will only impute unto them 
 thy merit ; and that only to those who acknowledge this. 
 This shall be the faith by which they may be saved.' " 
 
 45. Such is that faith exhibited in its nakedness. Who 
 that has any enlightened reason does not see in it inconsis- 
 tencies, which are contrary to the very Divine Essence ? as, 
 that God, who is love itself and mercy itself, could, out of 
 anger and consequent vengeance, damn men, and devo'e 
 them to hell? also, that he should desire to be moved to 
 compassion by beholding the damnation transferred to his 
 Son, and by a view of his sufferings upon the cross, and of 
 his blood ? Who that has any enlightened reason does not 
 see that one god could not say to another god, who was his 
 
22 roCTRINE OF THE NEW JERUSALEM 
 
 equal, " I do not pardon them, but I impute to them thy 
 merit?" as also, " Now let them live as they please ; only 
 let them believe this, and they shall be saved?" Not to 
 mention other absurdities. 
 
 46. But the reason why these things are not seen, is, 
 because they have induced a blind faith, and thereby have 
 shut people's eyes and stopped their ears. Shut people's 
 eyes and stop their ears ; that is, cause them not to think 
 from any understanding ; and then tell those who are im- 
 pressed with any idea of life eternal whatever you will, and 
 they will believe it ; yea, though you should tell them, that 
 God can be angry and breathe vengeance ; that God can 
 inflict eternal damnation upon any one ; that God requires to 
 be moved to compassion by his Son's blood ; that he will im- 
 pute and attribute that to man as a merit of his own, and will 
 save him by his barely thinking so ; as also, that one God 
 could stipulate and enjoin such things to another god of one 
 essence with himself; with any other extravagances of a 
 similar kind. But do you open your eyes and unstop your 
 ears ; that is, think of the above notions from your under- 
 standing ; and you will immediately see their utter disagree- 
 ment with the truth. 
 
 47. Shut people's eyes, stop their ears, and cause them 
 not to think from any understanding ; then might you not 
 induce them to believe, that God has given all his power to 
 a man (the pope), that he might be as God upon earth ? 
 Might you not induce them to believe, that dead men 
 ought to be invoked ? that people ought to uncover their 
 heads, and fall down upon their knees, before their images ? 
 and that their carcasses, bones, and sepulchres, are sacred 
 and ought to be venerated ? But if you open your eyes and 
 unstop your ears, that is, if you think of these things from 
 any understanding, will you not view them as enormities 
 which human reason must abominate ? 
 
 48. When these things, and the like, are received by a 
 man whose understanding is shut up from a principle of re- 
 ligion, may not the temple in which he performs divine wor- 
 ship be then compared to a den or cavern under ground, 
 where he does not know what the objects are which he sees? 
 and may not his religion be compared to living in a house 
 in which there are no windows ? and his voice, when he 
 worships, to inarticulate sound ? With such a man an angel 
 of heaven cannot discourse, because the one does not under- 
 stand the language of the other. 
 
CONCERNING FAITH. 23 
 
 VII. That they who are in Faith separated from Charity^ 
 are represented in the Word by the Philistines, 
 
 49. In the Word, by all the names of nations and people, 
 as also of persons and places, are signified things relating to 
 the church ; the church itself by Israel and Judah, because 
 it was established among them, and various religions by the 
 nations and people round about them ; the religions which 
 accorded with the true by the good nations, and the discord- 
 ant religions by the wicked nations. There are two evil 
 religions into which every church degenerates in process of 
 time : the one consists in adulterating its good principles, 
 and the other in falsifying its truths. That religion which 
 adulterates the goods of the church, derives its origin from 
 the love of rule ; and the other religion-, which falsifies the 
 truths of the church, derives its origin from the pride of self- 
 derived intelligence. The religion which derives its origin 
 from the love of power, is meant in the Word by Babylon ; 
 and the religion which derives its origin from the pride of 
 self-derived intelligence, in the Word is meant by PhiHstaea. 
 It is well known who they of Babylon are at this day ; but 
 it is not known who they of Philistasa are. They are of 
 Philistaea who are in faith and not in charity. 
 
 50. That they are of Philistasa who are in faith and not 
 m charity, may appear from various things which are said 
 of them in the Word, when understood in the spiritual sense ; 
 as well from their disputes with the servants of Abraham 
 and Isaac, as recorded in Gen. xxi. and xxii., as from their 
 wars with the children of Israel, related in the book of Judges, 
 and in the books of Samuel and of Kings ; for all the wars 
 described in the Word, in the spiritual sense, involve and 
 signify spiritual wars. And because this religion which 
 consists in faith separated from charity, continually desires 
 to invade the church, therefore the Philistines remained in 
 the land of Canaan, and frequently infested the children of 
 Israel. 
 
 51. Because the Philistines represented those who are in 
 faith separated from charity, therefore they were called the 
 uncircumcised. By the uncircumcised are meant they who 
 are without spiritual love, and thence are only in natural 
 love ; spiritual love is charity. The reason why these are 
 called the uncircumcised, is, because by the circumcised are 
 meant they v/ho are in spiritual love. That the Philistines 
 
54* DOCTRINE OF THE NEW JERUSALEM 
 
 are called the uncircumcised, may be seen 1 Sam. xvii. 27, 
 36 ; 2 Sam. ii. 20 ; and in other places. 
 
 52. That they who are in faith separated from charity 
 were represented by the Philistines, may appear, not only 
 from their wars with the children of Israel, but also from 
 many other things which are recorded of them in the Word ; 
 as from what happened to Dagon their idol ; from the eme- 
 rods and mice with which they were smitten and infested 
 for placing the ark in the temple of their idol ; and from 
 other things which occurred at the same time, and are men- 
 tioned 1 Sam. chap. v. and vi. ; so also from the history of 
 Goliah, who was a Philistine, and was slain by David ; as re- 
 lated 1 Sam. chap. xvii. For Dagon, their idol, was above 
 like a man, and below like a fish ; by which he represented 
 their religion, which, by reason of faith, was as it were spir- 
 itual, but, from having no charity, was merely natural. By 
 the emerods, or haemorrhoids, with which they were smitten, 
 were signified their filthy loves. By the mice with which 
 they were infested, was signified the devastation or destruc- 
 tion of the church by falsifications of the truth. And by 
 Goliah, who was slain by David, was represented their pride 
 of self-derived intelligence. 
 
 53. That they who are in faith separated from charity 
 were represented by the Philistines, appears also from the 
 prophetic parts of the Word, where they are treated of; as 
 from the following : In Jeremiah : " Against the Philistines : 
 — Behold, waters rise up out of the north, and shall be an 
 overflowing flood, and shall overflow the land and all that is 
 therein ; the city, and them that dwell therein ; then the men 
 shall cry, and all the inhabitants of the land shall howl: — 
 Jehovah shall spoil all the Philistines" (xlvii. 1, 2, 4). 
 Waters rising up out of the north are falsities from hell ; 
 which shall be an overflowing flood, and shall overflow the 
 land and all that is therein, signifies a devastation or destruc- 
 tion by them of all things belonging to the church ; the city, 
 and them that dwell therein, signifies the devastation of all 
 its doctrine ; then the men shall cry, and all the inhabitants 
 of the land shall howl, signifies a want of all truth and good- 
 ness in the church ; Jehovah shall spoil all the Philistines, 
 signifies their destruction. In Isaiah : " Eejoice not thou, 
 whole Palestina, because the rod that smote thee is broken; 
 for out of the serpent's root shall come forth a cockatrice, 
 and his fruit shall be a fiery flying serpent" (xiv. 29). Re- 
 joice not thou, whole Palestina, or PhilistEea, signifies, let 
 
CONCERNING FAITH. 25 
 
 not them who are in faith separated from charity rejoice that 
 they still remain ; for out of the serpent's root shall come 
 forth a cockatrice, signifies that from the pride of self-derived 
 intelligence will proceed the destruction of all truth among 
 them ; and his fruit shall be a fiery flying serpent, signifies 
 reasonings from false principles originating in evil, against 
 the truths and goods of the church. 
 
 54. That by circumcision is represented purification 
 from the evils of love merely natural, appears from these 
 passages : " Circumcise yourselves to Jehovah, and take 
 away the foreskins of your heart, — lest my fury come forth — 
 because of the evil of 3'our doings" (Jerem. iv. 4). " Cir- 
 cumcise the foreskin of your heart, and be no more stiflf- 
 necked" (Deut. x. 16). To circumcise the heart, or the fore- 
 skin of the heart, is to purify themselves from evils. Hence, 
 on the contrary, by the uncircumcised are meant they who 
 are not purified from the evils of love merely natural ; con- 
 sequently they who are not in charity. And because the 
 unclean at heart are meant by the uncircumcised, it is said, 
 " No stranger that is uncircumcised in heart, or uncircum- 
 cised in fiesh, shall enter into my sanctuary'' (Ezek. xliv. 9). 
 " None that is uncircumcised shall eat the passover" (Exod. 
 xii. 48). And that such are damned, is declared Ezek. 
 xxviii. 10 : xxxi, IS ; xxxii. 19. 
 
 VIII. That they who are in Faith separated from Charity^ 
 are meant by the Dragon in the Revelation. 
 
 55. It was said above, that every church in process of 
 time declines into two common evil religions, one proceeding 
 from the love of rule, and the other from the pride of man's 
 own intelligence ; and that the former religion is, in the 
 Word, understood and described by Babylon, and the latter 
 by Philistsea. Now inasmuch as the Apocalypse or Revela- 
 tion treats of the state of the Christian church, especially 
 that state which takes place at the end of it ; therefore these 
 two evil religions are therein treated of, both in general and 
 in particular. The religion which is meant by Babylon, is 
 described in chap. xvii. xviii. xix., and is the harlot sitting 
 upon the scarlet beast ; and the religion which is meant by 
 Philistsea, is described in chap. xii. xiii., and is meant by 
 the dragon, by the beast that rose out of the sea, and by the 
 3 
 
26 DOCTRINE OF THE NEW JERUSALEM 
 
 beast that rose out of the earth. That this religion is meant 
 by the dragon and his two beasts, could not heietofore be 
 known : the reason is, because the spiritual sense of the 
 "Word was not before opened, and hence the Apocalypse was 
 not understood ; and especially, because the religion of faith 
 separated from charity was so prevalent in the Christian 
 world, that nobody could see that it was there described ; for 
 CA^ery evil religion blinds the eyes. 
 
 56. That the religion of faith separated from charity is 
 meant and described in the Apocalypse by the dragon and 
 his two beasts, has not only been told me from heaven, but 
 also shown me in the world of spirits which is under 
 heaven. They who were in faith separated from charity, 
 Avere seen by me assembled in a large company, like a great 
 dragon with his tail extended towards heaven : and others 
 of the same persuasion have been seen by me, separately, 
 like dragons in appearance. For in that world such ap- 
 pearances take place from the correspondence which subsists 
 between things spiritual and natural. On account of their 
 so appearing, the angels of heaven call them dragonists. 
 But there are several kinds of them. Some of them consti- 
 tute the head of the dragon, some his body, and some his 
 tail. They who constitute his tail are those who have falsi- 
 fied all the truths of the Word : wherefore it is said of the 
 dragon in the Apocalypse, that with his tail he drew down 
 a third part of the stars of heaven : by the stars of heaven 
 are signified the knowledges of truth ; and by a third part, 
 all. 
 
 57. Since then by the dragon, in the Apocalypse^ are 
 meant those who are in faith separated from charity ; and 
 this heretofore was not known, and was also hid for want of 
 a knowledge of the spiritual sense of the Word ; therefore a 
 general explanation shall here be given of what is said con- 
 cerning the dragon, in chap. xii. 
 
 58. It is there written as follows : " And there appeared a 
 great sign in heaven ; a woman clothed with the sun, and 
 the moon under her feet, and upon her head a crown of 
 twelve stars. And she, being with child, cried, travailing in 
 birth, and pained to be delivered. And there appeared 
 another wonder in heaven : and behold, a great red dragon, 
 having seven heads and ten horns, and seven crowns upon 
 his heads. And his tail drew the third part of the stars of 
 heaven, and cast them to the earth. And the dragon stood 
 before the woman which was ready to be delivered, for to de- 
 
CONCERNING FAITH. 27 
 
 vour her child as soon as it was born. And she brought 
 forth a man child, who was to rule all nations with a rod of 
 iron ; and her child was caught up unto God and to his 
 throne. And the woman fled into the -wilderness, where she 
 hath a place prepared of God ; that they should feed her 
 there a thousand two hundred and threescore days. And 
 there was war in heaven : Michael and his angeb fought 
 against the dragon ; and the dragon fought and his angels, 
 and prevailed not ; neitheir was their place found any more 
 in heaven. And when the dragon saw that he was cast 
 unto the earth, he persecuted the woman which brought 
 forth the man child. And unto the woman were given two 
 wings of a great eagle ; that she might fly into the wilder- 
 ness into her place, where she would be nourished for a time, 
 and times, and half a time, from the face of the serpent. 
 And the serpent cast out of his mouth water as a flood after 
 the woman, that he might cause her to be carried away of 
 the flood. And the earth helped the woman, and the earth 
 opened her mouth, and swallowed up the flood which the 
 dragon cast out of his mouth. And the dragon was wroth 
 with the woman, and went to make war with the remnant 
 of her seed, who keep the commandments of God, and have 
 the testimony of Jesus Christ." 
 
 59. The explanation thereof is as follows : " And there 
 appeared a great sign in heaven," signifies, a revelation from 
 the Lord respecting the future church, and respecting the 
 reception of its doctrine, and those by whom it would be im- 
 pugned. " A woman clothed with the sun, and the moon 
 under her feet," signifies, the church which, from the Lord, 
 is principled in love and in faith ; " and upon her head a 
 crown of twelve stars," signifies, wisdom and intelligence 
 originating in divine truths. " And she being with child,'' 
 signifies, the birth of doctrine; "cried, travailing in birth, 
 and pained to be delivered," signifies, resistance from fhosfe 
 who are in faith separated from charity. " And there' aji- 
 peared another wonder in heaven," signifies, a further reve- 
 lation. " And behold, a great red dragon," signifies, faith'sep- 
 arated from charity, which is called red from love merely 
 natural ; " having seven heads," signifies, the false under- 
 standing of the Word ; " and ten horns," signifies, power in 
 consequence of reception by many. " And seven crowns 
 upon his heads," signifies, falsified truths of the Word. 
 " And his tail drew a third part of the stars of heaven, and 
 did cast them to the earth," signifies, the destruction of all 
 
28 DOCTRINE OF THE NEW JERUSALEM 
 
 the knowledges of truth. " And the dragon stood before the 
 woman which was ready to be delivered, for to devour her 
 child as soon as it was born," signifies, their hatred of, and 
 desire to destroy, the doctrine of the church at its birth. 
 " And she brought forth a man child," signifies, doctrine ; 
 " who was to rule all nations with a rod of iron," signifies, 
 that this doctrine, from the power of natural truth originating 
 in spiritual truth, will be convincing. " And her child was 
 caught up unto God and to his throne," signifies, the protec- 
 tion thereof by the Lord out of heaven. " And the woman 
 fled into the wilderness," signifies, the church while confined 
 to a few ; " where she hath a place prepared of God," signi- 
 fies, its state while provision is making that its numbers may 
 increase ; " that they should feed her there a thousand two 
 hundred and threescore days," signifies, until it grows to its 
 appointed fulness. " And there was war in heaven ; Michael 
 and his angels fought against the dragon ; and the dragon 
 fought, and his angels," signifies, the disagreement and com- 
 bat of those who are in faith separated from charity against 
 those who are in the doctrine of the church respecting the 
 Lord and respecting the life of charity ; " and prevailed not,'* 
 signifies, that they fell ; " neither was their place found in 
 heaven any more," signifies, that they were cast down. 
 " And when the dragon saw that he was cast unto the earth, 
 he persecuted the woman which brought forth the man 
 child," signifies, the infestation of the church by those who 
 are in faith separated from charity, on account of its doctrine. 
 " And to the woman were given two wings of a great eagle, 
 that she might fly into the wilderness into her place," signi- 
 fies, circumspection while the church as yet is confined to a 
 few ; " where she would be nourished for a time, and times, 
 and half a time, from the face of the serpent," signifies, until 
 the church grows to its appointed fulness. " And the ser- 
 pent cast out of his mouth water as a flood after the woman, 
 that he might cause her to be carried away of the flood," 
 signifies, their abundant reasonings, founded in false princi- 
 ples, with intent to destroy the church. " And the earth 
 helped the woman, and the earth opened her mouth, and 
 swallowed up the flood which the dragon cast out of his 
 mouth," signifies, that their reasonings, because they were 
 founded in falsities, fell to the ground of themselves. " And 
 the dragon was wroth with the woman, and went to make 
 war with the remnant of her seed," signifies, their persevering 
 hatred ; " who keep the commandments of God, and have 
 
CONCERNING FAITH. 29 
 
 the testimony of Jesus Christ," signifies, against those who 
 live a Hfe of charity, and believe in the Lord. 
 
 60. The thirteenth chapter, which follows next in the Apo- 
 calypse, treats of the dragon's two beasts ; one of which was 
 seen to rise out of the sea, and the other out of the earth : 
 the former is treated of from verse the first to the tenth, and 
 the latter from verse the eleventh to the eighteenth. That 
 they are the dragon's beasts appears from verses second, 
 fourth, and eleventh, of the same chapter. By the first 
 beast is signified faith separated from charity, as to the con- 
 firmations in its favor drawn from the natural man ; and by 
 the other is signified faith separated from charity as to the 
 confirmations in its favor drawn from the Word, which also 
 are falsifications of truth. But I pass over the explanation 
 of these passages, because they contain their argumentations, 
 which it would be necessary to draw out at some length. I 
 will only explain the concluding verse : " Let him that hath 
 understanding count the number of the beast, for it is the 
 number of a man ; and his number is six hundred three 
 score and six" (verse 18.) "Let him that hath under- 
 standing count the number of the beast," signifies, let them 
 who are in illumination inquire into the nature of the con- 
 firmations of that faith drawn from the Word ; " for it is 
 the number of a man," signifies that its nature and quality is 
 that of self-derived intelligence ; " and its number is six hun- 
 dred three score and six," signifies, that all truth of the Word 
 is falsified. 
 
 IX. That they loho are in Faith separated from Charity^ are 
 meant by the Goats in Bayiiel and in Matthew. 
 
 61. That by the he-goat in Daniel (chap, viii.), and by 
 the goats in Matthew (chap, xxv.) are meant those who are 
 in faith separated from charity, may appear from this circum- 
 stance ; that they are opposed, the former to the ram, and 
 the latter to the sheep, mentioned in the same places. By 
 the ram and the sheep are meant those who are in charity ; 
 for the Lord in the Word is called the shepherd ; the church 
 the sheep-fold ; and the men of the church are called the 
 flock in general, and sheep in particular. And since the 
 sheep are they who are in charity, the goats are they who 
 are not in charity. 
 
 62. That they who are in faith separated from charity, 
 
30 DOCTRINE OF THE NEW JERUSALEM 
 
 are meant by goats, shall be shown : I. From experience in 
 the spiritual world ; II. From the last judgment and those 
 upon whom it was executed ; III. From the description of 
 the combat between the ram and the he-goat in Daniel ; IV. 
 And lastly, from the omission of charity by those of whom 
 mention is made in Matthew. 
 
 63. That they who are in Faith separated from Charity y 
 are meant in the Word by the Goats ; shoion from experience 
 in the spiritual ivorld. In the spiritual world there appear 
 all the things which are seen in the natural world. There 
 appear houses and palaces ; there appear paradises and gar- 
 dens, and in them all kinds of trees ; there appear fields and 
 ploughed lands ; also plains and meadows ; and likewise 
 herds and flocks : all exactly resembling those which are 
 seen upon our earth. Nor is there any difference between 
 them, except that the latter are from a natural origin, and 
 the former from a spiritual origin ; wherefore the angels, 
 who are spiritual, see these objects which are of a spiritual 
 origin, just as men see the objects which are of a natural 
 origin. All the things which appear in the spiritual world 
 are correspondences ; for they correspond to the affections of 
 the angels and spirits. This is the reason why they who 
 are in the affection of goodness and truth, and thence in wis- 
 dom and intelligence, dwell in magnificent palaces ; about 
 which there are paradises fall of trees, which correspond ; 
 and these again are surrounded by fields and meadows, in 
 which there repose flocks, which are appearances. But 
 among those who are in evil affections the correspondences 
 are opposite. These are either in the hells, where they are 
 confined in workhouses which are without windows, but in 
 which nevertheless there is light like an ignis fatuus; 
 or they are in deserts, and live in huts, about which all 
 things are barren, and where are serpents, dragons, owls, and 
 many other objects, which correspond with their evils. Be- 
 tween heaven and hell there is an intermediate place, which 
 is called the world of spirits ; into this every man comes im- 
 mediately after death ; and there is here an intercourse of 
 spirits with each other, similar to the intercourse of men 
 with each other upon earth. All things which appear there 
 also are correspondences. There appear there, likewise, 
 gardens, groves, woods with trees and shrubs, as also fields 
 flourishing and green ; and at the same time various kinds 
 of beasts, tame and wild ; all according to correspondence 
 with the aflfections of the spirits. There I have often seen 
 
CONCERNING FAITH. 31 
 
 sheep and goats, and likewise combats between them, similar 
 to the combat which is described in Daniel, chap. viii. I 
 have seen goats with horns bent forwards, and bent back- 
 wards ; and I have seen them rush furiously upon the sheep. 
 I have seen goats with two horns, with which they struck 
 the sheep with great \ehemence; and when I drew near to 
 see what was the matter, I found spirits disputing with one 
 another about faith and charity ; from which it was plain, that 
 faith separated from charity was what appeared like a goat ; 
 and that charity from which proceeds faith was what ap- 
 peared like a sheep. Inasmuch as I have seen such scenes 
 frequently, it is given me to know for certain, that they who 
 are in faith separated from charity are they who are meant 
 in the Word by the goats. 
 
 64. II. That they ivho are in Faith separated from 
 Charity, are meant in the Word by the Goats, appears from 
 the Last Judgment, and those upon ivhom it was executed. 
 The last judgment was executed upon no others but such as 
 in externals were moral, and in internals not spiritual, or 
 but little spiritual. They who, as well in externals as in in- 
 ternals, were evil, were cast into hell long before the last judg- 
 ment; and they who in externals and at the same time in inter- 
 nals were spiritual, were taken up into heaven long before the 
 last judgment. For judgment was not executed upon those 
 who were in heaven, nor upon those who were in hell; but upon 
 those who were in the midst between heaven and hell, and 
 there made to themselves pretended heavens."^ At that time, 
 they who were in faith separated from charity, not only in 
 doctrine, but also in life, were cast into hell ; and they who 
 were in the same faith as to doctrine only, but yet were in 
 charity as to life, were taken up into heaven. From which 
 it was evident, that no others are meant by the goats and the 
 sheep mentioned by the Lord in Matthew (chap, xxv.), where 
 he s])eaks of the last judgment. 
 
 6.5. III. That they icho are in Faith separated from, 
 Charity, are meant in the Word ly the Goats, appears from 
 the description of the comlat leticeen the Ram and the He- 
 goat in Daniel. All the book of Daniel treats in a spiritual 
 sense of subjects relating to heaven and the church; as does 
 every other part of the Sacred Scripture ; which is shown 
 
 * That the last judgment was executed upon them, and no others, 
 may be seen in the small tract on the Last Judgment, n. 59 and 70 ; 
 and in the Continuntion respecting the Last Judgment : particularly in 
 what there relates to the Reformed. 
 
32 DOCTRINE OF THE NEW JERUSALEM 
 
 in the Doctrine of the New Jerusalem concerning the Sacred 
 Scripture : consequently this must be the case, in regard to 
 what is said in Daniel respecting the combat of the ram and 
 the he-goat ; which is as follows : " I saw in a vision — a 
 ram, which had two horns, — and the higher came up last ; I 
 saw the ram pushing westward, and northward, and south- 
 ward ; — and became great. And a he-goat came from the 
 west on the fiice of the whole earth, — and had a notable horn 
 between his eyes. And he came to the ram, — and ran unto 
 him in the fury of his power, — and brake his two horns, cast 
 him to the ground, and stamped upon him. But the great 
 horn of the he-goat was broken ; and for it came up four 
 notable ones. And out of one of them came forth a little 
 horn, which waxed exceeding great toward the south, and 
 toward the east, and toward the pleasant (land,) — even to 
 the host of heaven ; and it cast down of the host, and of the 
 stars, to the ground, and stamped upon them. Yea, he mag- 
 nified himself even to the Prince of the host, and from him 
 the daily sacrifice was taken away, and the place of his 
 sanctuary was cast down, — and it cast down the truth to the 
 ground. Then I heard one saint saying, — How long shall 
 be the vision concerning the daily sacrifice and the trans- 
 gression of desolation, to give both the sanctuary and the 
 host to be trodden under foot? And he said, Until the even- 
 ing and the mornino"; then shall the sanctuary be cleansed." 
 (Chap. viii. 2— 14.f 
 
 65. That this vision foretels future states of the church, 
 appears manifest ; for it is said that the daily sacrifice was 
 taken away from the Prince of the host, the habitation of his 
 sanctuary cast down, and that the he-goat cast down the 
 truth to the ground ; also, that the saint said. How long shall 
 be the vision, the daily sacrifice, and the transgression of 
 desolation, to give the sanctuary and the host to be trodden 
 under foot ? and that it was until the evening and the morn- 
 ing, when the sanctuary will be cleansed. By evening is 
 meant the end of the church, when there will be a new one. 
 The same is meant afterwards in that chapter by the kings 
 of Media and Persia, as by the ram; and the same by the 
 king of Greece, as by the goat. For the names of kingdoms, 
 nations, and peoples, as also of persons and places, in the 
 Word, signify things appertaining to heaven and the church. 
 
 67. The explanation thereof is this : " The ram which had 
 the two horns, of which the higher came up last," signifies, 
 those who are in faith originating in charity.; " his pushing 
 
CONCERNING FAITH. 33 
 
 westward, and northward, and southward," signifies, the dis- 
 persion of evil and falsity ; " his becoming great," signifies, 
 increase. " The he-goat which came from the west over 
 the face of the whole earth," signifies, those who are in faith 
 separated from charity, and the invasion of the church by 
 them ; the west denotes the evil of the natural man ; " the 
 notable horn between his eyes," signifies, self-derived intelli- 
 gence ; " his running at the ram with the fury of his power," 
 signifies, that he vehemently impugned charity and its faith ; 
 " his breaking his two horns, throwing him to the ground, 
 and stamping upon him," signifies, that he entirely dispersed 
 both charity and faith ; for he who disperses one disperses 
 the other also, because they form a one. " The great horn 
 of the he-goat being broken," signifies, the non-appearance 
 of self-derived intelligence ; " the coming up of four horns 
 in the place of it," signifies, applications of the literal 
 sense of the Word in confirmation ; " the coming forth 
 of g. little horn out of one of them," signifies, reasoning that 
 no one can fulfil the law, and do good, of himself; " the 
 growing of that horn toward the south, and toward the east, 
 and toward the pleasant (land)," signifies, insurrection thereby 
 against all things of the church ; " unto the host of heaven ; 
 and he cast down of the host and of the stars to the ground, 
 and stamped upon them," signifies, destruction thus efl!ected 
 of all the knowledges of good and truth, which belonged to 
 charity and faith. " That he magnified himself to the 
 Prince of the host, and from him was taken away the daily 
 sacrifice, and the place of his sanctuary," signifies, that thus 
 he desolated all things belonging to the worship of the Lord, 
 and to his church ; " his casting the truth to the ground," 
 signifies, that he falsified the truths of the Word. " By 
 evening and morning, when the sanctuary will be cleansed," 
 is signified the end of that church and the beginning of a 
 new one. 
 
 68, IV. That they who are in faith separated from charity, 
 are meant by the goats, appears from the omission of charity 
 by them in Matthew. That no others are meant by the 
 goats and the sheep in Matthew (chap. xxv. 31 — 46) than 
 they who are meant by the he-goat and the ram in Daniel, 
 is plain from this circumstance, that unto the sheep are enu- 
 merated the works of charity, and it is said that they 
 did them ; and that unto the goats are enumerated the 
 same works of charity, and it is said that they did them 
 not; and that the latter therefore were condemned. For 
 
34 DOCTRINE OF THE NEW JERUSALEM 
 
 with those who are in faith separated from charity, there 
 is an omission of works, in consequence of their deny- 
 ing that there is any thing of salvation and of the church in 
 them ; and when charity, which consists in works, is thus 
 removed, faith also falls to the ground, because faith origin- 
 ates in charity. And when there is no charity and faith, 
 damnation ensues. If all the wicked had been meant there 
 by the goats, the works of charity which they did not do 
 would not have been enumerated, but the evils which they 
 did do. The same is also meant by the goats in Zechariah ; 
 " Mine anger was kindled against the shepherds, and I pun- 
 ished the goats" (x. 3). And in Ezekiel: " Behold, I judge 
 between cattle and cattle, between the rams and the he-goats. 
 Is it a small thing for 3'ou to have eaten up the good pasture, 
 but ye must tread down with your feet the residue of the 
 pastures ? — Ye have pushed all the diseased with your horns, 
 till ye have scattered them abroad ;. therefore will I save my 
 flock, and they shall no more be a prey" (xxxiv. 17, 18, 21, 
 22). 
 
 X. That Faith separated from Charity is destructive of 
 the Church, and of all things appertaining to it. 
 
 69. Faith separated from charity is no faiith, because cha- 
 rity is the life of faith, is its soul, and is its essence. And 
 where there is no faith because there is no charity, there is 
 no church. For which reason the Lord says, " When the 
 Son of Man cometh, shall he find faith on the earth ? " (Luke 
 xviii. S.) 
 
 70. I have sometimes heard the goats and the sheep dis- 
 puting upon this point, Whether they who have confirmed 
 themselves in faith separated from charity are in possession 
 of any truth ; and as the former declared they were in pos- 
 session of much truth, the matter was examined into. They 
 were questioned, Whether they knew what love is? what 
 charity is ? and what good is ? And because these were what 
 they had separated, they could not but make answer that 
 they did not know. They were asked, " What is sin ? what 
 is repentance? and what is the remission of sins?" And 
 because they answered, That they who are justified by faith 
 have their sins remitted, so that they no longer appear; they 
 were told, that this is not the truth. Being asked, " What 
 is regeneration ? " they replied, " That it is either baptism, 
 
COXCER^-ING FAITH. 35 
 
 or the remission of sins throug-h faith." But they were told 
 that that is not the truth. When they were asked, " What 
 the spiritual man is ?" they replied, " He is one Avho is jus- 
 tified by the faith which we profess." But they were told 
 that this is not the truth. They were questioned about re- 
 demption, about the Lord's union with the Father, and 
 about the unity of God ; and they gave answers, which were 
 not truths. Not to mention other particulars. After these 
 questions and replies a conclusion was formed upon the mat- 
 ter in debate, which was. That they who have confirmed 
 themselves in faith separated from charity, have not any 
 truth. 
 
 71. That this is the case, cannot be credited by them 
 when in the world ; because they who are in falsities, see 
 no other than that falsities are truths, and think it is of no 
 great consequence to know any thing more than the particu- 
 lars of their own faith. Their faith, also, has nothing to do 
 with understanding, being, separated from it ; for it is a blind 
 faith; and therefore they make no inquiries. This likewise 
 is a subject which can only be inquired into, so as to be seen 
 from the Word, by means of an ilhjmination of the under- 
 standing; wherefore the truths which are in the Word they 
 convert into falsities, thinking of faith when they see mention 
 made of love, repentance, remission of sins, and many other 
 things which relate to a man's actions. 
 
 72. But it is to be well observed, that this is the character 
 and quality of those who have confirmed themselves in faith 
 alone, both in doctrine and life; but not of those who, 
 although they have heard and believed that faith alone con- 
 fers salvation, have nevertheless shunned evils as sins. 
 
THE 
 
 DOCTRINE OF LIFE 
 
 THE NEW JERUSALEM, 
 
 THE COMMANDMENTS OF THE DECALOGUE 
 
 TKAWSLATED FROM THE LATIN OP 
 
 EMANUEL SWEDENBORG, 
 
 ifvom ti)c SfptS Hontion 33tiftion. 
 
 BOSTON : 
 
 PUBLISHED BY OTIS CLAPP. 
 
 1838. 
 
CONTENTS, 
 
 No, Page. 
 I. That all Religion has Relation to Life, and that the 
 
 Life of Religion is to do good 1 5 
 
 IL That no one can do good, which is really Good, from 
 
 himself 9 11 
 
 III- That so far as Man shuns Evils as Sins, so far he does 
 
 what is Good, not from himself, but from the Lord . 18 15 
 I. That the Good Things which a Man wills and 
 does are not good, before he shuns Evils as 
 
 Sins 24 16 
 
 II. That the Pious Things which a Man thinks 
 and speaks before he shuns Evils, are not 
 
 pious 25 16 
 
 III. That Man has no Wisdom, unless he shuns 
 Evils as Sins, notivithstanding his being 
 
 skilful and wise in many Things 27 17 
 
 IV. That so far as any one shuns Evils as Sins, so far he 
 
 loves Truths 32 20 
 
 V. That so far as any one shuns Evils as Sins, so far he 
 
 has Faifh, and is spiritual 42 24 
 
 VI. That the Decalogue teaches what Evils are Sins 53 28 
 
 VII. That Murders, Adulteries, Thefts, and False Witness, 
 of every Kind, with the Concupiscences prompting 
 thereto, are Evils which ought to be shunned as 
 
 Sins 62 33 
 
 VIII. That so far as any one shuns Murders of every Kind 
 
 as Sins, so far he has Love towards his Neighbor. . . 67 36 
 
 IX. That so far as any one shuns Adulteries of every Kind 
 
 as Sins, so far he loves Chastity 74 39 
 
 X. That so far as any one shuns Thefts of every Kind as 
 
 Sins, so far he loves Sincerity 80 42 
 
 XI. That so far as any one shuns False Witness of every 
 
 Kind as Sins, so far he loves Truth 87 45 
 
 XII. That it is not possible for anyone to shun Evils as Sins, 
 so that he may hold them inwardly in Aversion, ex- 
 cept by Combats against them 92 47 
 
 XIII. That Man ought to shun Evils as Sins, and to fight 
 
 against them, as from himself 101 50 
 
 XIV. That if any one shuns Evils for any other Reason than 
 
 because they are Sins, he does not shun them, but 
 only prevents their appearing before the Eyes of the 
 World 108 52 
 
THE 
 
 DOCTRINE OF LIFE 
 
 FOR THE 
 
 NEW JERUSALEM. 
 
 I. That all Religion has Relation to Life, and that 
 THE Life of Religion is to do Good. 
 
 1. Every one, who has any religion, knows and acknowl- 
 edges, that whosoever hves well will be saved, and that who- 
 soever lives wickedly will be condemned ; for he knows and 
 acknowledges, that whosoever lives well, thinks well, not on- 
 ly concerning God, but also concerning his neighbor ; 
 whereas it is otherwise with him who lives wickedly. The 
 life of man is his love, and what a man loves, he not only does 
 willingly, but also thinks willingly. The reason, therefore, 
 why it is said, that the life of religion is to do good, is, be- 
 cause doing good and thinking good form a one,* and unless 
 they do form a one with man, they do not belong to his life. 
 But these things are to be proved in what follows. 
 
 2. That religion has relation to life, and that the life there- 
 of is to do good, is manifest to every one who reads the Word, 
 and is acknowledged by every one whilst he is reading it. 
 It is written in the Word : "Whosoever shall break the least 
 of these commandments, and shall teach men so, shall be call- 
 ed least in the kingdom of heaven ; but he who docth and 
 teacheth them, the same shall be called greatest in the king- 
 dom of heaven. I say unto you, Except your righteousness 
 shall exceed that of the Scribes and Pharisees, ye shall not 
 enter into the kingdom of heaven," Matt. v. 19, 20. " Eve- 
 ry tree, which bringeth not forth good fruit, is hewn down and 
 cast into the fire ; wherefore by their fruits ye shall know 
 them," Matt. vii. 19,20. "Not every one that saith unto 
 me, Lord, Lord, shall enter into the kingdom of heaven, but 
 he that doeth the will of my Father who is in heaven," Matt. 
 
 * On the phrase, to form a one, see the note in the Doctrine of Faith, n. 6. 
 1* 
 
6 THE DOCTRINE OF LIFE 
 
 vii. 21. " Many shall say unto me in that day, Lord, Lord, 
 have we not prophesied in thy name, and in thy name done 
 many mighty works ? but then I will confess to them, I never 
 knew you ; depart from me, ye that work iniquity,'"' Matt. vii. 
 22, 23. " Every one who heareth my words, and docth them, 
 I will compare unto a prudent man who built his house upon 
 a rock ; but every one who heareth my words, and doeth than 
 not, shall be compared to a foolish man who built his house 
 upon the sand," Matt. vii. 24, 26. " Jesus said, A sower 
 went out to sow his seed ; and some seeds fell on the hard 
 way ; some on stony ground ; some among thorns ; and some 
 on good ground. That which was sown on good ground is 
 he who heareth the Word, and attendeth to it, who thereby 
 heareth fruit, and bringeth forth, some an hundred-fold, some 
 sixty-fold, and some thirty-fold. When Jesus said these words, 
 he cried out, saying, He that hath ears to hear, let him hear," 
 Matt. xiii. 3 to 9, 23. *' The Son of man shall come in the 
 glory of his Father, and then shall he render to every one ««- 
 cording to his deeds,''' Matt. xvi. 27. '* The kingdom of 
 God shall be taken from you, and shall be given to a nation 
 bringing forth the fruits thereof," Matt. xxi. 43. " When 
 the Son of man shall come in his glory, then shall he sit on 
 the throne of his glory ; and he shall say to the sheep on the 
 right hand, Come, ye blessed, and possess as an inheritance 
 the kingdom prepared for you from the foundation of the 
 world ; for I was hungry and ye gave me meat, I was thirsty 
 and ye gave me drink, I was a stranger and ye gathered me, 
 I was naked and ye clothed me, I was sick and ye visited me, 
 I was in prison and ye came to me. Then shall the righteous 
 answer. When saw we thee so ? But the King shall answer 
 and say unto them, Verily, I say unto you, inasmuch as ye 
 have done it to one of the least of my brethren, ye have done 
 it unto me. And the King shall speak in like manner to the 
 goats on the left, and inasmuch as they have not done such 
 things, he shall say. Depart from me, ye cursed, into everlast- 
 ing fire, prepared for the devil and his angels," Matt. xxv. 31 
 to 46. '^ Bring forth fruits worthy of repentance, for now is 
 the axe laid to the root of the trees ; every tree, therefore, that 
 hringith not forth good fruit, is hewn down and cast into the 
 fire," Luke iii. 8, 9. " Jesus said. Why call ye me Lord, 
 Lord, and do not the things which I say 1 Every one who 
 Cometh to me, and heareth my words, and doeth them, is like 
 unto a man who built a house, and laid the foundation on a 
 rock ; but he that heareth, and doeth not, is like unto a man 
 
FOR THE NEW JERUSALEM. 7 
 
 building a house on the ground without a foundation," Luke 
 vi. 46 to 49. '* Jesus said, My mother and my brethren are 
 these, who hear the Word of God and do it,'"' Luke viii. 21 
 *' Then shall ye begin to stand and knock at the door, say- 
 ing, Lord, open to us : but he shall say to them, I know you 
 not whence ye are : depart from me, all ye icorkers of iniqvi 
 ty," Luke xiii. 25 to 27. " This is the judgment, that light 
 is come into the world, but men loved darkness rather than 
 light, because tlieir deeds were evil ; for he who doeth evil ha- 
 teth the light, lest Ids deeds should be reproved ; but he who 
 doeth truth cometh to the light, that his deeds may be made 
 manifest, that they are wrought in God,'' John iii. 19 to 2L 
 " They who have done good shall come forth to the resurrec- 
 tion of life," John v. 29. " We know that God heareth not 
 sinners, but if any one worship God, and do his will, him he 
 heareth," John ix. 3L "If ye know these things, blessed are 
 ye if ye do them,"" John xiii. 17. "He that hath my com- 
 mandments and doeth them, he it is that loveth me, and I will 
 love him, and will manifest myself to him ; and I will come 
 to him and make my abode with him. He that loveth me 
 not, kecpcth not my words,'''' John xiv. 15, 21 to 24. "Jesus 
 said, I am the vine, and my Father is the vine-dresser ; every 
 branch in me that heareth not fruit, he taketh away; but eve- 
 ry branch thai heareth fruit , he will prune it, that it may hear 
 more fruit,'" John xv. 1, 2. " Herein is my Father glorified, 
 that ye bring forth much fruit, and become my disciples," 
 John XV. 8. " Ye are my friends, if ye do whatsoever I com- 
 mand you ; I have chosen you, that ye may bear much fruity 
 and that your fruit may remcdn,'''' John xv. 14, 16. " The 
 Lord said to John, Write to the angel of the church at Eph- 
 esus, / know thy works : I have against thee, that thou hast 
 left thy former charity ; repent, and do the former zvorks ; 
 but otherwise, I will remove thy candlestick out of its place," 
 Rev. ii. 1, 2, 4, 5. " To the angel of the church of Smyrna 
 write, I know thy loorks,^^ Rev. ii. 8. " To the angel of the 
 church in Pergamos write, I know thy works; repent,'" Rev. 
 ii. 1-3, 16. " To the angel of the church in Thyatira write, 
 / know thy works, and charity, and thy latter ivorks are more 
 than the first," Rev. ii. 19. " To the angel of the church in 
 Sd.rd'is wnie, I know thy ivorks, thsit thou hast a name that 
 thou livest, but thou art dead ; / have not found thy ivorks 
 perfect before God; repent,''' Rev. iii. 1, 2, 3. "To the an- 
 gel of the church in Philadelphia write, / know thy works,'^ 
 Rev. iii. 7, 8. " To the angel of the church of the Laodice- 
 
H THE DOCTRINE OF LIFE 
 
 ans write, / Icnoio thy 2/wrks ; repent,'''' Rev. iii. 14, 15, 19. 
 " I heard a voice from heaven saying, Blessed are the dead, 
 which die in the Lord from lienceforth ; yea, saith the Spirit, 
 that they may rest from their labors, and their works follow 
 with thcm,'^ Rev. xiv. 13. ** A book was opened, which is 
 that of life, and the dead were judged according to those things 
 which were written in the book, all according to their works,'* 
 Rev. XX. 12, 13. "Behold, I come quickly, and my reward 
 is with me, that I may give to every one according to his 
 works," Rev. xxii. 12. In like manner it is written in the Old 
 Testament : " Recompense them according to their work, and 
 according to the deed of their hands,'' Jer. xxv. 14. " Jeho- 
 vah, whose eyes are open upon all the ways of men, to give 
 to every one according to his ways, and according to the frmit 
 of his works,*"" Jer. xxxii. 19. "I will visit him according to 
 his ways, and recompense him according to his icorks,'" Ho- 
 sea iv. 9. " Jehovah hath dealt with us according to our 
 ways, and according to our works,'"" Zech. i. 6. So there are 
 many places, in which it is required that men should do the 
 statutes, commandments, and laws ; as in the following : ** Ye 
 shall observe my statutes and my judgments, which if a man 
 do, he shall live by them,'' Levit. xviii, 5. " Ye shall observe 
 all my statutes and my judgments, to do them," Levit. xix. 37. 
 chap. XX. 8, chap. xxii. 31. *' Blessings are pronounced, if 
 they do the commandnifnts, and curses if they do them not,'" 
 Levit. xxvi. 4 to 46. The children of Israel were command- 
 ed to make to themselves a fringe on the borders of their gar- 
 ments, that they might remember all the precepts of Jehovah 
 to do them, Deut. xxii. 12, not to mention a thousand other 
 passages to the same purport. That works are what consti- 
 tute man a member of the church, and that he is saved ac- 
 cording thereto, the Lord also teaches in his parables, several 
 of which imply, that they who do good are accepted, and that 
 they who do evil are rejected ; as in the parable concerning the 
 husbandmen in the vineyard, Matt. xxi. 33 to 44 ; and con- 
 cerning the fig-tree which did not yield fruit, Luke xiii. 6 ; 
 and concerning the talents and pounds given to trade with, 
 Matt. xxv. 14 to 31. Luke xix. 13 to 25; and concerning the 
 Samaritan who bound up the wounds of him that fell among 
 thieves, Luke x. 30 to 37 ; and concerning the rich man and 
 Lazarus, Luke xvi. 19 to 31 ; and concerning the ten virgins. 
 Matt. XXV. 1 to 12. 
 
 3. The true reason why every one, who has any religion, 
 knows and acknowledges that he who lives well will be saved. 
 
FOR THE NEW JERUSALEM. ^ 
 
 and that he who lives ill will be condemned, is grounded in 
 the conjunction of heaven with the man who is acquainted by 
 the Word that there is a God, that there is a heaven and a 
 hell, and that there is a life after death ; hence is derived that 
 general perception. Wherefore in the doctrine of the Atha- 
 nasiari Creed, which is universally received throughout all 
 Christendom, what is said in the conclusion is universally re- 
 ceived also, viz. " Jesus Christ, who suffered for our salva- 
 tion, ascended into heaven, and sitteth at the right hand of 
 the Father Almighty, whence he shall come to judge the quick 
 and the dead ; and then they who have done good shall enter 
 into life eternal ^ and they loho have done evil into everlasting 
 jire:^ 
 
 4. There are many, nevertheless, in Christian churches, who 
 teach that faith alone is saving, and not any good of life, or 
 good work ; they add also, that evil of life, or evil work, does 
 not condemn those who are justified by faith alone, because 
 they are in God and in grace. But it is extraordinary, that 
 although they teach such doctrines, still they acknowledge 
 (which is in consequence of a general perception derived from 
 heaven) that they are saved who live well, and they are con- 
 demned who live ill. That they acknowledge this, is evident 
 from the exhortation, which is publicly read in all churches, 
 both in England, in Germany, in Sweden, and in Denmark, 
 previous to the celebration of the Holy Supper. That in those 
 kingdoms there are some who teach the doctrine of faith alone, 
 is well known. The exhortation, which is publicly read in 
 England previous to the celebration of the sacrament of the 
 Lord's supper, is as follows : 
 
 5. " The way and means to be received as worthy parta- 
 kers of that holy table, is, first, to examine your lives and con- 
 versations by the rule of God's commandments, and wherein- 
 soever ye shall perceive yourselves to have offended either by 
 will, word, or deed, there to bewail your own sinfulness, and 
 to confess yourselves to Almighty God, with full purpose of 
 amendment of life ; and if ye shall perceive your offences to 
 be such as are not only against God, but also against your 
 neighbors, then ye shall recbncile yourselves unto them, be- 
 ing ready to make restitution and satisfaction, according to 
 the utmost of your power, for all injuries and wrongs done by 
 you to any other, and being likewise ready to forgive others 
 that have offended you, as ye would have forgiveness of your 
 offences at God's hand; for otherwise the receiving of the ho- 
 ly communion doth nothing else but increase your damnation. 
 
10 THE DOCTRINE OF LIFE 
 
 Therefore if any of you be a blasphemer of God, a hinderer or 
 slanderer of his Word, an adulterer, or be in malice or envy, 
 or in any other grievous crime, repent you of your sins, or 
 else come not to the holy table : lest, after the taking of that 
 holy sacrament, the devil enter into you. as he entered into 
 Judas, and fill you with all iniquity, and bring you to destruc- 
 tion both of body and soul. 
 
 * 7. It was given me to ask some of the English clergy 
 who professed and preached the doctrine of faith alone, (which 
 was done in the spiritual world,) whether, whilst they were 
 reading in their churches the above exhortation, in which 
 faith is not even mentioned, they believed what is there as- 
 serted, viz. that if any do evil and do not repent, the devil 
 will enter into them, as he entered into Judas, and destroy 
 both body and soul ? They replied, that in the state in which 
 they were, whilst reading the exhortation, they knew and 
 thought no other than that what they read was the truth and 
 essence of religion ; but that when they began to conceive 
 and compose their discourses or sermons, they thought dif- 
 ferently, because they then thought about faith as being the 
 only means of salvation, and about the good of life as being 
 only accessary thereto in promoting the public good. But 
 still it was proved to conviction, that they also had a general 
 perception, that whosoever lives well is saved, and whosoever 
 lives ill is condemned, and that they had this perception when 
 they were not under the influence of their own proprium, or 
 selfhood. 
 
 8. The reason why all religion has relation to life is, be- 
 cause every one after death is his own life, for it remains the 
 same as it was in the world, and is in no respect changed ; 
 inasmuch as an evil life cannot be converted into a good life, 
 nor a good life into an evil life, these being opposites, and 
 conversion into an opposite is extinction : it is on account of 
 this opposition that a good life is called life, and an evil life 
 is called death. Hence it is that religion has relation to life, 
 and that the life thereof is to do good. That man, after 
 death, is such as his life had been in the world, may be seen 
 in the Treatise concerning HeAven and Hell, n. 470 to 
 484. 
 
 * This paragraph is n. 7, and the preceding- one is n. 5; the reason of which 
 is, because, in n. 5 of the original, the exhortation to the sacrament is quoted 
 in English, as above, and n. 6 is merely occupied by a translation of the same 
 into Latin. 
 
FOR THE NEW JERUSALEM. 11 
 
 II. That no one can do Good, which is really Good, 
 
 FROM HIMSELF. 
 
 9. At this day scarcely any one knows, whether the good 
 which he does be from himself or from God; the reason is, 
 because the church has separated faith from charity, and good 
 is of charity. A man gives to the poor, relieves the needy, 
 endows churches and hospitals, promotes the good of the 
 church, of his country, and of his fellow-citizens, frequents 
 places of public worship, listens attentively to what is said 
 there, and is devout in his prayers, reads the Word and books 
 of piety, and thinks about salvation ; and yet knows not 
 whether he does such things from himself or from God. It is 
 possible he may do them from God, and it is possible he 
 may do them from himself: if he does them from God, they 
 are good ; if from himself, they are not good. Yea, good things 
 of a like nature may be done by man from himself, which yet 
 are actually evil, as is the case with what is hypocritical, which 
 is grounded in deceit and artifice. 
 
 10. Good things done from God and from man's self, may 
 be compared with gold. Gold, which is real gold from its in- 
 most ground, and is called sterling gold, is good gold : gold 
 mixed with silver, is also gold, but its goodness is according 
 to the mixture : it is still less good when mixed with copper : 
 but gold artificially made, and only resembling gold in color, 
 is not good, inasmuch as the substance of gold is not in it. 
 There is also what is gilded ; as gilded silver, copper, iron, 
 tin, lead, and also gilded wood, and gilded stone, which super- 
 ficially may appear as gold, but inasmuch as they are not gold, 
 they are esteemed, either according to the excellence of the 
 workmanship, or according to the value of the gilded materi- 
 al, or according to the value of the gold which may be scrap- 
 ed off: these differ in goodness from real gold, as a man's 
 clothes differ from the man himself It is possible, also, that 
 rotten wood, and dross, yea, and even dung, may be overlaid 
 with gold ; this is gold which may be compared with pharisai- 
 cal good. 
 
 11. Man has the skill to discern whether gold be substan- 
 tially good, whether it be mixed and counterfeit, and whether 
 it be only a covering of gold ; but he has not the skill to dis- 
 cern whether the good which he does be in itself good : this 
 only he knows, that good from God is good, and that good 
 from man is not good : Wherefore, it being of importance to 
 
12 THE DOCTRINE OF LIFE 
 
 salvation, to know, whether the good which he does be from 
 God, or whether it be not from God, it is expedient that it should 
 be revealed. But before it is revealed, it may be necessary 
 to speak concerning the various kinds of good. 
 
 12. There is civil* good, moral good and spiritual good. 
 Civil good is that which a man does whilst acting under the 
 influence of civil law ; and by this good, and according to it, 
 he is a citizen in the natural world. Moral good is that which 
 a man does whilst acting under the influence of the law of 
 reason ; and by this good, and according to it, he is a man. 
 Spiritual good is what a man does whilst acting under the in- 
 fluence of a spiritual law : and by this good, and according to 
 it, he is a citizen in the spiritual world. These three kinds 
 of good follow in this order ; spiritual good is the supreme, mor- 
 al good is the middle, and civil good is the ultimate, or lowest. 
 
 13, The man who is principled in spiritual good, is a mor- 
 al man, and also a civil man ; whereas the man who is not 
 principled in spiritual good, appears as if he was a moral and 
 civil man, but still he is not so in reality. The reason why 
 the man who is principled in spiritual good is a moral and 
 civil man, is, because spiritual good has the essence of good 
 in it, and consequently moral and civil good also. The es- 
 sence of good cannot possibly originate in any other but in 
 Him, who is good itself Give to thought its utmost range, 
 call forth all its powers, and inquire whence it is that good is 
 good, and you will perceive that it is from its esset, and that 
 that is good which has in it the esse of good ; consequently, 
 that that is good, which is from good itself, that is, from God; 
 consequently, that good not from God, but from man, is not 
 good. 
 
 * The term Civil is here used to denote what appertains to the state, or 
 the community, to which man belongs here on earth 5 according to which sense, 
 Civil good is that, which is connected with, and conducive to, the common 
 good of the slate, or community, and is regulated by the laws thereof. Ac- 
 cording to the same sense, a Civil man, (see n. 13,) is one who consults the 
 good of the state or community to which he belongs, by submitting his conduct 
 to the regulation of its laws. 
 
 + It is not possible to express, by any single word in our language, the precise 
 idea which the author here means to convey by the word Esse. The reader, 
 who is acquainted with the Latin tongue, will readily apprehend the full mean- 
 ing of the term : It may be expedient, however, in order to assist the concep- 
 tion of the unlearned, to observe, that by the term Esse is expressed the in- 
 most ground or principle of a thing's existence ; and when applied here to good, 
 it signifies good in its inmost ground or principle, which is God ; and that noth- 
 ing therefore is really good, but what has its ground or principle of goodness in 
 God. The same term Esse is applied below, n. 43 and 48, to the human will, 
 to distinguish it from the understanding, the understanding being only an exist- 
 ence, whose Esse, or ground of being, is in the will. 
 
FOR THE NEW JERUSALEM. 13 
 
 14. From what was said in the Doctrine concerning the 
 Sacred Scripture, n. 27, 28, 3S, it may be seen that the 
 supreme, the middle, and the uhimate, make a one, like end, 
 cause, and effect, and that, in consequence of making a one, 
 the end itself is called the first end, the cause the middle end, 
 and the effect the ultimate end. Hence it will be evident, 
 that in the case of the man who is principled in spiritual good, 
 moral good with him is middle spiritual good, and that civil 
 good is ultimate spiritual good. Hence then it is, as already 
 observed, that the man who is principled in spiritual good, 
 is a moral man, and a civil man ; and that the man who is not 
 principled in spiritual good, is neither a moral nor a civil man, 
 but only appears to be so ; though he appears to be so both to 
 himself and also to others. 
 
 15. The reason why a man, who is not spiritual, can still 
 think, and thence discourse rationally, like a spiritual man, is, 
 because the understanding of man is capable of being elevated 
 into the light of heaven, which is truth, and of seeing by that 
 light ; but it is possible for the will of man not to be elevated 
 in like manner into the heat of heaven, which is love, and act 
 under its influence. Hence it is, that truth and love do not 
 make a one with man, unless he be spiritual : hence also it is 
 that man can exercise his faculty of speech : this likewise 
 forms a ground of distinction between man and beast. It is 
 owing to the understanding's being capable of elevation to 
 heaven without an elevation of the will at the same time, that 
 man has the capacity of being reformed, and of becoming 
 spiritual : but he never is reformed and rendered spiritual, 
 until the will is elevated also. By virtue of this faculty, en- 
 joyed by the understanding above that of the will, man is ca- 
 pable of thinking rationally, and thence of discoursing ration- 
 ally, like one that is spiritual, whatsoever be his nature and 
 quality, even though he be principled in evil : nevertheless it 
 does not hence follow that he is rational ; and the reason is, 
 because the understanding does not lead the will, but the will 
 the understanding, the latter only teaching and pointing out 
 the way ; as was observed in the Doctrine concerning the 
 Sacred Scripture, n. 115: and so long as the will is not, 
 with the understanding, in heaven, the man is not spiritual, 
 and consequently not rational : for when he is left to his own 
 will, or to his own love, then he rejects the rational conclu- 
 sions of his understanding concerning God, concerning heav- 
 en, and concerning eternal life ; and assumes in their place, 
 such conclusions as are in agreement with the love of his will, 
 
 2 
 
14 THE DOCTRINE OF LIFE 
 
 and calls them rational. But this subject is entered into more 
 at length, in the work entitled Angelic Wisdom concerning 
 THE Divine Love and Wisdom. 
 
 16. In the following pages, they who do good from them- 
 selves shall be called natural men, inasmuch as what is moral 
 and civil with them, is, as to its essence, natural : but they 
 who do good from the Lord, shall be called spiritual men, in- 
 asmuch as what is moral and civil with them, is, as to its es- 
 sence, spiritual. 
 
 17. That no one can do any good, which is really good, 
 from himself, the Lord teaches in Joh^i • ** A man cannot 
 take any thing, unless it he given him from heaven,^'' iii. 27. 
 And again : " He who ahidcth in me, and I in him, the same 
 bring cth forth much f'uit ; for without me ye can do nothings* 
 XV. 5. He who abideth in me, and I in him, the same bring- 
 eth forth much fruit, signifies, that all good is from the Lord ; 
 fruit signifying good : without me ye can do nothing, signifies 
 that no one can do good from himself They who believe in 
 the Lord, and do good from him, are called sons of light, 
 John xii. 36 ; Luke xvi. 8 ; and sons of the marriage, Mark 
 ii. 19; and sons of the resurrection, Luke xx. 36; and sons 
 of God, Luke xx. 36, John i. 12 ; and horn of God, John i. 
 13 ; and it is said of such, that they shall see God, Matt. v. 8 ; 
 and that the Lord shall make his abode with them, John xiv. 
 23 ; and that they have the faith of God, Mark xi. 22 ; and 
 that their toorks are done from God, John iii. 21. This is 
 summed up in these words, " As mavy as received Him, to 
 them gave he power to become the sons of God, even to them 
 that believe in his name, tcho are born, not of bloods, nor of 
 the icill of the flesh, nor of the icill of man, but of God,'''' John 
 i. 12, 13. To believe in the name of the Son of God, is to 
 believe the Word, and to live according thereto ; the will of 
 the flesh is i\ie proprium or self-hood of man's will, which in 
 itself is evil ; and the will of man {vir) is the proprium of his 
 understanding, which in itself is the false derived from evil : 
 they who are born thereof, are those who will and act, and 
 think and speak, from their proprium : they who are born of 
 God, are those who will and act, and think and speak, from 
 the Lord. In short, that is not good which is from man, but 
 that which is from the Lord. 
 
FOR THE NEW JERUSALEM. 15 
 
 III. That so far as Man shuns Evils as Sins, so far 
 
 HE does what is GoOD, NOT FROM HIMSELF, BUT FROM 
 
 THE Lord. 
 
 18. Who does not know, or has it not in his power to know, 
 that evils prevent the Lord's entrance into man ? For evil is 
 hell, and the Lord is heaven ; and hell and heaven are oppo- 
 sites ; so far, therefore, as man is in the one, so far it is not 
 possible for him to be in the other ; for one acts against and 
 destroys the other. 
 
 19. Man, during his abode in the world, is in the midst 
 between hell and heaven : beneath is hell, and above is heaven : 
 and he is kept in the liberty of turning himself either to hell 
 or to heaven ; if he turns himself to hell, he turns himself 
 away from heaven, but if he turns himself to heaven, he turn» 
 himself away from hell. Or, what amounts to the same, man, 
 during his abode in the world, is in the midst between the 
 Lord and the devil, and is kept in the liberty of turning him- 
 self either to the one or to the other ; if he turns himself to 
 the devil, he turns himself away from the Lord, but if he turns 
 himself to the Lord, he turns himself away from the devil. 
 Or, what is the same thing, man during his abode in the 
 world is in the midst between evil and good, and is kept in 
 the liberty of turning himself either to the one or to the other ; 
 if he turns himself to evil, he turns himself away from good, 
 but if he turns himself to good, he turns himself away from 
 evil. 
 
 20. It has just been asserted, that man is kept in the lib- 
 erty of turning himself this way or that : but it is to be ob- 
 served, that every man has this liberty, not from himself, but 
 from the Lord ; wherefore it is said that he is kept in it. 
 Concerning the equilibrium between heaven and hell, and 
 man's being therein, and thence in freedom, see the Treatise 
 on Heaven and Hell, n. 589 to 596, and n. 597 to 603. 
 That every man is kept in freedom, and that freedom is never 
 taken away from any one, will be shown in its proper place. 
 
 21. From these considerations it is manifest, that so far 
 as man shuns evils, so far he is with the Lord, and in the 
 Lord ; and so far as he is in the Lord, so far he does good, 
 not from himself, but from the Lord. Hence results this 
 general law; That so far as any one shuns what is evil. 
 so far he does what is good 
 
16 THE DOCTRINE OF LIFE 
 
 22. But herein two things are required : the first is, that a 
 man ougiit to shun evils because they are sins, that is, be- 
 cause they are infernal and diabolical, consequently against 
 the Lord and against divine laws. The second is, that a man 
 ought to shun evils as sins, as from himself, but to know and 
 believe that he does so from the Lord. But tliese two requi- 
 sites will be treated of in the following articles. 
 
 23. From what has been said, these three consequences 
 follow : I. That if a man wills and does what is good, before 
 he shuns evils as sins, the good things which he wills and 
 does are not good. IL That if a man thinks and speaks such 
 things as are pious, and does not shun evils as sins, the pious 
 things which he thinks and speaks are not pious. IIL That 
 if a man has much knowledge, and much wisdom, and does 
 not shun evils as sins, he has no wisdom. 
 
 24. I. The reason why The good things which a man wills 
 and does are not good, before he shuns evils as sins, is, because, 
 before this, he is not in the Lord, as was said above. As for 
 example : if he gives alms to the poor, relieves the needy, en- 
 dows churches and hospitals, does good to the church, to his 
 country, and to his fellow-citizens ; teaches the gospel and 
 converts souls ; discharges his duty as a judge with justice, as 
 a trader with sincerity, and as a citizen with uprightness ; and 
 yet makes light of evils as sins, as the evils of fraud, of adul- 
 tery, of hatred, of blasphemy, and such like ; in this case, it 
 is not possible he can do any good but such as is inwardly 
 evil, inasmuch as he does it from himself, and not from the 
 Lord ; consequently, he himself is in it, and not the Lord ; 
 and the good actions in which man himself is, are all defiled 
 with his evils, and regard himself and the world. Neverthe- 
 less, those same actions above enumerated are inwardly good, 
 if a man shuns evils as sins ; as the evils of fraud, of adultery, 
 of hatred, of blasphemy, and such like; for, in this case, he 
 does them from the Lord, and they are said to be ivrought in 
 God, John iii. 19, 20, 2L 
 
 25. II. The reason why The pious things which a man 
 thinks and speaks, before he shuns evils as sins, are not pious ^ 
 is, because he is not in the Lord. As for example : if he fre- 
 quents places of public worship, attends devoutly to what is 
 there preached, reads the Word and books of piety, partakes 
 of the sacrament of the Lord's supper, is instant in daily pray- 
 er ; yea, if he even thinks much concerning God and salva- 
 tion, and yet makes light of evils which are sins, as the evils 
 
FOR THE NEW JERUSALEM. 17 
 
 of fraud, of adultery, of hatred, of blasphemy, and such like ; 
 in this case, the pious things which he thinks and speaks are 
 inwardly not pious, inasmuch as the man himself, with his 
 evils, is in them : he, indeed, at such time is ignorant of this, 
 but nevertheless those evils are within, and escape his obser- 
 vation ; for he is as a fountain whose water is impure, by rea- 
 son of the impurity of its source. His religious exercises, 
 therefore, are either the effect of habit only, or they are mer- 
 itorious, or they are hypocritical : they ascend, indeed, towards 
 heaven, but, like smoke in the air, soon change their course, 
 and fall down again. 
 
 26. It has been given me to see and hear many after death 
 who were enumerating their good works and exercises of pie- 
 ty, such as are mentioned above, n. 24, 25, and still more than 
 those : amongst them I also saw some who had lamps and no 
 oil : and inquiry was made whether they had shunned evils as 
 sins, and it was found that they had not ; wherefore it was de- 
 clared to them that they were evil. They were also seen af- 
 terwards to enter into caverns, inhabited by evil spirits of a 
 like nature with themselves. 
 
 27. III. The reason why Blan has no ivisdom, unless he 
 shuns evils as sins, notwithstanding his hdng skilful and wise 
 in many things, is, because his wisdom is from himself, and 
 not from the Lord. As for example : if he be skilful in church 
 doctrines, and has a perfect knowledge of whatever relates 
 thereto ; if he knows how to confirm such doctrines by the 
 Word, and by his own reasonings ; if he be versed in the doc- 
 trines of former churches, and at the same time in the decrees 
 of all councils ; nay, if he even knows truths, and also sees and 
 understands them, so as to be perfectly acquainted with the na- 
 ture of faith, of charity, of piety, of repentance and the remission 
 of sins, of regeneration, of baptism and the holy supper, of the 
 Lord, and of redemption and salvation; still he is not wise, 
 unless he shuns evils as sins : for, until evils are so shunned, 
 knowledges are without life, appertaining to the understand- 
 ing only, and not to the will ; in which case they presently 
 perish, for a reason spoken of above, n. 15 : after death also 
 the man himself casts them oif, because they do not agree 
 with the love of his will. Still, however, knowledges are high- 
 ly necessary, because they teach how a man ought to act; and 
 when he brings them into act, then they become alive in him, 
 and not before. 
 
 28. All that has been said above is taught in many pas- 
 sages of the Word, of which it may suffice to adduce the fol- 
 
18 THE DOCTRINE OF LIFE 
 
 lowing. The Word teaches that no one can be in good, and, 
 at the same time, in evil ; or, what is the same thing, that no 
 one can, as to his soul, be in heaven, and, at the same time, in 
 hell. This is taught in the following passages : " No one can 
 serve two masters : for he will cither hate the one and love the 
 other; or he will cleave to the one and despise the other: ye 
 cannot serve God and 3Ia?muon" Matt. vi. 24. " How can 
 ye, being evil, speak good things ? for out of the abundance of 
 the heart the mouth speaheth. A good man out of the good 
 treasure of his heart bringeth forth good things, and an evil 
 man out of the evil treasure bringeth forth evil things, ^^ Matt, 
 xii. 34, 35. "^ good tree bringeth not forth evil fruit, neither 
 doth an evil tree bring forth good fruit : every tree is known 
 by its oivn fruit : for men do not gather fgs of thorns, nor of 
 a bramble-bush gather they grapes,'' Luke vi. 43, 44. 
 
 29. The Word teaches also that no one can do good from 
 himself, but from the Lord : '^ Jesus said, I am the vine, and 
 my Father is the vine-dresser ; every branch in me which bear- 
 eth not fruit, he taketh away ; but every branch that beareth 
 fruit he id II prune, that it may bear more fruit. Abide in 
 vie, and I in you: as the branch cannot bear fruit of itself , 
 UJilcss it abide in the vine, so neither can ye, unless ye abide in 
 me. I am the vine, ye are the branches ; he that abidcth in 
 me, and I in him, the same beareth much fruit ; for without 
 me ye can do nothing. If a man abide not in me, he is cast 
 forth as a branch, and withercth, and they gather him, and he 
 is cast into the f re, and is bmmcd," John xv. 1 to 6. 
 
 30. The Word teaches, also, that so far as man is not puri- 
 fied from evils, his good deeds are not good, nor are his pious 
 acts pious, neither is he wise ; and vice versa. This is taught 
 m the following passages : " Wo unto you, scribes and Phari- 
 sees, hypocrites ! for ye are like to whitened sepulchres, ivhich 
 indeed appear beautiful without, but within are full of the 
 hones of the dead, and of all uncleanness ; so also ye indeed ap- 
 pear oidwardly righteous, but ivithin ye are full of hypocrisy 
 and iniquity. Wo unto you ! for ye cleans^ the oidside of the 
 cup and platter, but within they are full of extortion and ex- 
 cess. Thou blijid Pharisee ! cleanse first the inside of the cup 
 and platter, that the outside may be clean also,''' Matt, xxiii. 
 25 to 28. And also from these words in Isaiah : " Hear the 
 words of Jehovah, ye princes of Sodom, hear the law of our 
 God, ye people of Gomorrah : To ivhat purpose is the multi- 
 tude of your sacrifices unto me ? Bring no more the oblation 
 of vanity ; incense is an abomination to me^ the new moon, and 
 
FOR THE NEW JERUSALEM. 19 
 
 the sahbatk ; I cannot bear iniquity : Your new moons and 
 appointed feasts my soul hateth ; wherefore, when ye spread 
 forth your hands, I hide mine eyes from you ; yea, ichen ye 
 multiply prayer, I do not hear; your hands are full of bloods. 
 Wash ye, make you clean ; remove the evil of your doings 
 from before mine eyes; cease to do evil: though your sins be 
 as scarltt, they shall be as white as snow; though they be red 
 like crimson, they shall be as loool," i. 10 to 18 ; the summary 
 sense of which words is, that, unless a man shuns evils, all 
 things relating to divine worship, as performed by him, are 
 void of goodness, and in like manner all his works ; for it is 
 said, I cannot bear iniquity, make you clean, remove the evil 
 of your doings, cease to do evil. So in Jeremiah : " Return 
 ye every one from his evil way, and make your works good,^* 
 XXXV. 15. 
 
 That the same are not wise appears also from Isaiah : ^^Wo 
 to them that are wise in their own eyes, and intelligent before 
 their own face,'' v. 21. And again : " 77«c ivisdom of the 
 wise, and the understanding of the intelligent , shall perish. 
 JVo unto them that are profoundly wise, — and their works are 
 done in darkness," xxix. 14, 15. And again: '■''Wo unto 
 them, that go down into Egypt for help, and stay on horses, 
 and trust in chariots because they are many, and in horsemen 
 because they are strong, but look not to the Holy One of Is- 
 rael, and do not seek Jehovah. But he will arise against the 
 house of the evil doers, and against the help of them that zvork 
 iniquity : for Egypt is man and not God, and the horses there- 
 of are flesh and not spirit,'' xxxi. 1, 2, 8. Man's own intelli- 
 gence is thus described : Egypt denotes science ; a horse de- 
 notes understanding thence derived ; a chariot denotes doc- 
 trine thence derived; a horseman denotes intelligence from 
 the same origin ; of all which it is said. Wo unto them 
 who do not look to the Holy One of Israel, and do not seek 
 Jehovah : their destruction by evils is meant by his arising 
 against the house of the evil doers, and against the help of 
 them that work iniquity : that the above things originate in 
 man's proprium, and consequently have no life in them, is 
 meant by Egypt being man and not God, and by the horses 
 thereof being flesh and not spirit ; man and flesh denote man's 
 proprium; God and spirit are life from the Lord; the horses 
 of Egypt are man's own intelligence. There are several oth- 
 er passages in the Word, which thus describe intelligence de- 
 rived from man's self, and derived from the Lord, which pas- 
 sages are to be understood only by means of the spiritual sense. 
 
20 THE DOCTRINE OF LIFE 
 
 That no one will be saved by the good deeds which pro- 
 ceed from self, because they are not good, appears from the 
 following passages : ^'Not every man that saith unto me, Lord, 
 Lord, shall enter into the kingdom of heaven, but he that do- 
 eth the will of my Father. Many will say unto me in that 
 day, Lord, Lord, have we not prophesied by thy name, and by 
 thy name cast out devils, and by thy name done many mighty 
 works 7 But then will I prof ess unto them, I never knew you ; 
 depart from me, ye that work iniquity," Matt. vii. 21, 22, 
 23. And in another place : " Then shall ye begin to stand 
 without, and to knock at the door, saying. Lord, open to us ; 
 and ye shall begin to say. We have eaten in thy presence, and 
 have drunken, and thou hast taught in our streets : but he will 
 say, I say unto you, I know you not whence you are ; depart 
 from me, all ye workers of iniquity," Luke xiii. 25, 26, 27. 
 For all such are like unto the Pharisee, ^^ who stood and pray- 
 ed in the temple, saying, that he was not as other men, an ex- 
 tortioner, unjust, an adulterer, that he fasted twice in the week^ 
 and gave tithes of all that he possessed," Luke xviii. 11 to 14. 
 They are also those who are called " unprofitable servants,^* 
 Luke xvii. 10. 
 
 31. It is a truth that no man can do good, which is really 
 good, from himself; but so to apply this truth as to destroy 
 all tlie good of charity performed by the man who shuns evils 
 as sins, is an enormous perversion : for it is diametrically 
 contrary to the Word, which enjoins man to do good : it is 
 also contrary to the precepts of love towards God and our 
 neighbor, on which hang all the law and the prophets ; and 
 it undermines and overturns the whole of religion ; for every 
 one knows that religion consists in doing good, and that eve- 
 ry one will be judged according to his deeds. Man's nature 
 is such that he can shun evils as of himself by virtue of a 
 power communicated to him by the Lord, if so be he implores 
 it ; and when this is the case, the good which he does is from 
 the Lord. 
 
 IV. That so far as any one shuns Evils as Sins, so far 
 HE LOVES Truths. 
 
 32. There are two universals which proceed from the 
 Lord, divine good and divine truth : divine good is of his 
 divine love, and divine truth is of his divine wisdom. Those 
 two in the Lord are a one, and thence proceed as a one from 
 him; but they are not received as a one by the angels in 
 
FOR THE NEW JERUSALEM. 21 
 
 heaven, and by men on earth. There are angels and men 
 who receive more of divine truth than of divine good, and 
 there are others who receive more of divine good than of di- 
 vine truth ; hence it is that the heavens are distinguished in- 
 to two kingdoms, one of which is called the celestial kingdom, 
 the other the spiritual kingdom : the heavens which receive 
 more of the divine good constitute the celestial kingdom, but 
 those which receive more of the divine truth constitute the 
 spiritual kingdom. Concerning these two kingdoms, into 
 which the heavens are distinguished, see the Treatise on 
 Heaven and Hell, n. 20 to 28. But still the angels of all 
 the heavens are so far in wisdom and intelligence, as good 
 with them makes a one with truth ; the good which does not 
 make a one with truth is to them not good ; and the truth 
 which does not make a one with good is to them not truth.* 
 Hence it appears, that good conjoined with truth constitutes 
 love and wisdom with angel and with man ; and whereas an 
 angel is an angel by virtue of love and wisdom appertaining 
 to him, and in like manner man is man, it is evident, that 
 good conjoined with truth causes an angel to be an angel of 
 heaven, and causes a man to be a man of the church. 
 
 33. Inasmuch as good and truth are a one in the Lord, and 
 proceed as a one from him, it follows, that good loves truth, 
 and truth loves good, and that they desire to be a one. 
 The like is true of their opposites : evil loves the false, and 
 the false loves evil, and they are desirous of being a one. In 
 the following pages, we will call the conjunction of good and 
 truth the celestial marriage, and the conjunction of evil and 
 the false the infernal marriage. 
 
 * This may be exemplified by considering- the operations and relations of 
 love; motive, or inchnation, in the human mind. Strength of affection or incli- 
 nation, without the concomitancy of true wisdom to bound or direct it, is actu- 
 ally the cause of much evil in the world, and consequently so far not good ; 
 and, on the other hand, clear views of what is right and fit to be done, if there 
 is a want of inclination or strength of motive to put a man onward to do it, are 
 so far short of real wisdom, which consists not merely in knowing, but in doing 
 what is right. Thus our author in other places of his works observes, that love 
 without wisdom is nothing — for it wants quality or form ; and wisdom without 
 love is nothing — for it wants essence or energy ; but love and wisdom joined 
 are every thing. 
 
 As to what is said about the angels of the different kingdoms, his sense is 
 very clear to any one who has read his other works ; which is, that love or af- 
 fection is the distinguishing character of the celestial angels, and judgment or 
 intelhgence the distinguishmg character of the angels of the spiritual kmgdom ; 
 not that the angels of the celestial kingdom want wisdom, for they are the ws- 
 est angels, or that the angels of the spiritual kingdom are without love. The 
 difference of the male and female character may elucidate this : the male 
 character is that of judgment — the female that of love and affection j not that 
 men are void of affection, or women without judgment. 
 
22 THE DOCTRINE OF LIFE 
 
 34. It is a consequence of what has been said, that so far 
 as any one shuns evils as sins, so far he loves truths, for so 
 far he is principled in good, according to what was shown in 
 the foregoing article. And, on the other hand, so far as any 
 one does not shun evils as sins, so far he does not love truths, 
 because so far he is not principled in good. 
 
 35. A man who does not shun evils as sins may indeed 
 love truths, but then he does not love them because they are 
 truths, but because they serve to extend his reputation, whence 
 he derives honor or gain ; wherefore, when they are no long- 
 er subservient to this end, he ceases to love them. 
 
 36. Good relates to the will, truth to the understanding. 
 From the love of good in the will proceeds the love of truth 
 in the understanding ; from the love of truth proceeds the 
 perception of truth ; from the perception of truth the thought 
 of truth ; and from these comes the acknowledgment of truth, 
 which is faith in its genuine sense. That this is the order of 
 progression from the love of good to faith, will be proved in 
 the Treatise concerning the Divine Love and the Di- 
 vine Wisdom. 
 
 37. Inasmuch as good is not good, as was above observed, 
 unless it be conjoined with truth, consequently good cannot be 
 said to exist till it be so conjoined : nevertheless, it continual- 
 ly wills to exist ; wherefore, in order to its existence, it de- 
 sires and procures to itself truths, from whence it derives its 
 nourishment and formation. This is the reason why, so far 
 as any one is principled in good, so far he loves truths : con 
 sequently, he so far loves truths as he shuns evils as sins; for 
 so far he is principled in good. 
 
 38. So far as any one is principled in good, and by virtue 
 of good loves truths, so far he loves the Lord, inasmuch as 
 the Lord is good itself and truth itself; wherefore the Lord is 
 with man in good and in truth. If the latter be loved by vir- 
 tue of the former, then the Lord is loved, and not otherwise. 
 This the Lord teaches in John : ''He that hath my precepts 
 and doeth them, he it is icho loveth me ; hut he who doth not 
 love me, doth not keep my words, ^' xiv. 21, 24. And in an- 
 other place: ''If ye keep my commandments, ye shall abide in 
 my love," John xv. 10. The precepts, words, and command- 
 ments of the Lord, are truths. 
 
 39. That good loves truth, may be illustrated by applica- 
 tion to the several cases of a priest, of a soldier, of a mer- 
 chant, and of an artificer. And first of a Priest : If he be 
 principled in the good of the priesthood, which consists in 
 
FOR THE NEW JERUSALEM. 23 
 
 providing for the salvation of souls, in teaching the way to 
 heaven, and in leading those whom he teaches ; so far as he 
 is principled in that good, so far, from the love and desire 
 thereof, he procures for himself truths which he may teach, 
 and by which he may lead. But the priest, who is not prin- 
 cipled in the good of the priesthood, but is in the delight of 
 his function from self-love and the love of the world, which 
 is his only good ; he also, from the love and desire thereof, 
 procures to himself those truths in abundance, in proportion 
 to the influence of the delight which constitutes his good. So 
 in the case of a Soldier : If he be principled in the love of 
 a military life, and is sensible of good arising either from the 
 protection of the state, or from the advancement of his own 
 reputation, he, also, by virtue of that good, and according to 
 it, procures to himself military science ; and, in case he be ad- 
 vanced to a post of command, military intelligence : these 
 things are as truths, whereby the delight of his love, which is 
 his good, is nourished and formed. So again in the case of 
 a Merchant : If he is engaged in trading from the love there- 
 of, he imbibes with pleasure all those things, which, as means, 
 enter into and compose that love : these also are as truths, 
 whilst trading is the good thereof Lastly, in the case of an 
 Artificer : If he applies in good earnest to his business, and 
 loves it as the good of his life, he purchases instruments, and 
 perfects himself in such things as relate to the science of his 
 particular employment, and thereby he causes his work to be 
 good. From these cases, it is evident, that truths are the 
 means whereby the good of the love-principle exists, and ac- 
 quires reality ; consequently, that good loves truths in order to 
 its existence. Hence, in the Word, by doing the truth is 
 meant the causing good to exist : as by doing the truth, John 
 iii. 21 : by doing the Lord's sayings, Luke vi. 47 : by doing 
 Ms precepts, John xiv. 24: by doing his words. Matt. vii. 24: 
 by doifig the laord of God, Luke viii. 21 : and by doing stat- 
 utes and judgments, Levit. xviii. 5. This also is meant by do- 
 ing good and bearing fruit, for good and fruit is that which 
 exists. 
 
 40. That good loves truth, and wills to be conjoined with it, 
 may be illustrated, also, by the case of meat and drink, or of 
 bread and wine ; which ought to be taken together, in order 
 to prom.ote bodily sustenance, inasmuch as meat or bread alone 
 does not suffice for nourishment without water or wine ; where- 
 fore the one seeks and desires the other. By meat and bread 
 
34 THE DOCTRINE OF LIFE 
 
 also in the Word, in its spiritual sense, is meant good, and by 
 water and wine is meant truth. 
 
 41. From what has been said, it may now appear, that he 
 who shuns evils as sins, loves truths and desires them ; and 
 that the more he shuns evils as sins, so much the more he 
 loves and desires truths, because he is so much the more prin- 
 cipled in good. Hence he comes into the heavenly marriage, 
 which is the marriage of good and truth, in which heaven is, 
 and in which the church should be. 
 
 V. That so far as any one shuns Evils as Sins, so 
 
 FAR HE HAS FaITH, AND IS SPIRITUAL. 
 
 42. Faith and life are distinct from each other, like think- 
 ing and doing ; and whereas thinking has relation to the un- 
 derstanding, and doing has relation to the will, it follows, 
 that faith and life are distinct from each other, like under- 
 standing and will. He that knows the distinction between 
 these latter, may know also the distinction between the former ; 
 and he that knows the conjunction of the latter, may also know 
 the conjunction of the former ; wherefore it may be expe- 
 dient to premise something concerning the understanding 
 and will. 
 
 43. Man has two faculties, one of which is called the will, 
 and the other the understanding. These faculties are dis- 
 tinct from each other, but they are so created, as that they 
 may be a one ; and when they are a one, they are called the 
 mind : wherefore the human mind consists of those two facul- 
 ties, and all the life of man centres therein. As all things in 
 the universe, which are according to divine order, have rela- 
 tion to good and truth, so all things appertaining to man, 
 have relation to the will and the understanding : for the good 
 appertaining to man belongs to' his will, and the truth apper- 
 taining to him, belongs to his understanding ; for these two 
 faculties are the recipients and subjects thereof; the will be- 
 ing the recipient and subject of all things appertaining to 
 good, and the understanding the recipient and subject of all 
 things appertaining to truth : good and truth have no other 
 a-biding place with man ; nor, consequently, have love and 
 faith ; inasmuch as love has relation to good, and good to love, 
 and faith has relation to truth, and truth to faith. Nothing is 
 of more concern to know, than how the will and understand- 
 ing form one mind : they form one mind as good and truth 
 make one ; for a similar marriage exists between the will and 
 
FOR THE NEW JERUSALEM. 25 
 
 the understanding, as between good and truth. The nature 
 of this latter marriage was, in a measure, shown in the preced- 
 ing article ; to which it may be expedient to add, that as good 
 IS the very esse of a thing, and truth is the existere thence 
 derived, so the will, with man, is the very esse of his life, and 
 the understanding is the existere of his life, thence derived ; 
 for good, which is of the will, forms itself in the understand- 
 ing, and, in a certain manner, renders itself visible. 
 
 44. That a man may know, think, and understand many 
 things, and yet not be wise, was shown above, n. 27, 28 ; and 
 whereas it appertains unto faith to know and to think, and 
 still more to understand, it is possible for a man to believe 
 that he has faith, and yet have it not. The reason of his not 
 having it is, because he is in evil of life, and evil of life and 
 the truth of faith can never be united in action. Evil of life 
 destroys the truth of faith ; because evil of life appertains to 
 the will, and the truth of faith appertains to the understand- 
 ing ; and the will leads the understanding, and causes it to 
 act in unity with itself; wherefore should there be any truth 
 in the understanding which does not agree with the will, when 
 man is left to himself, or thinks under the influence of his evil 
 and the love thereof, he either casts out such truth, or by fal- 
 sification forces it into such unity. It is otiierwise with those 
 who are in the good of life ; for they, when left to themselves, 
 think under the influence of good, and love the truth which 
 is in the understanding, because it agrees therewith. Thus 
 there is effected a conjunction of faith and of life, like the con- 
 junction of truth and of good, each resembling the conjunction 
 of the understanding and the willr 
 
 45. Hence, then, it follows, that in proportion as man shuns 
 evils as sins, in the same proportion he has faith, because in 
 the same proportion he is principled in good, as was shown 
 above. This is confirmed also by its contrary, that whosoever 
 does not shun evils as sins, has not faith, because he is in 
 evil, and evil has an inward hatred against truth : outwardly, 
 indeed, it can put on a friendly appearance, and endure, yea, 
 love, that truth should be in the understanding ; but when 
 the outward is put off, as is the case after death, then truth, 
 which was thus for worldly reasons received in a friendly man- 
 ner, is first cast oft; afterwards is denied to be truth, and final- 
 ly is held in aversion. 
 
 46. The faith of a wicked man is intellectual faith, in which 
 there is no good from the will ; consequently it is a dead faith, 
 which is like the respiration of the lungs without its anima- 
 
 o 
 
3d the doctrine of life 
 
 tion from the heart : the understanding also corresponds to 
 the lungs, and the will to the heart. It may be compared 
 likewise with a beautiful harlot, adorned with purple and gold, 
 who is inwardly infected with a malignant disease : a harlot 
 also corresponds to the falsification of truth, and hence, in the 
 Word, is mentioned to signify such falsification. It is also 
 like a tree abounding with leaves, and yielding no fruit, which 
 the gardener cuts down : a tree likewise signifies man, its 
 leaves and blossoms the truths of faith, and its fruit the good 
 of love. But it is otherwise with faith in the understanding, 
 m which there is good from the will. This faith is alive, 
 and is like the respiration of the lungs in which there is ani- 
 mation from the heart ; and it is like a beautiful wife, whom 
 chastity endears to her husband ; it is also like a tree that 
 bears fruit. 
 
 47. There are several things which appear to appertain to 
 faith only : as that God is ; that the Lord, who is God, is the 
 Redeemer and Saviour ; that there is a heaven and a hell ; 
 that there is a life after death ; and several other things of like 
 nature, of which it is not said that they are to be done, but that 
 they are to be believed. These things which appertain to 
 faith are also dead whh the man who is principled in evil, but 
 alive with him who is principled in good : the reason is, be- 
 cause the man who is principled in good, does well by virtue 
 of a good will, and thinks well by virtue of a right understand- 
 ing, not only before the world, but also when he is left to 
 himself ni private : but it is otherwise with the man who is 
 principled in evil. 
 
 48. It was observed, that those things appear to appertain 
 to faith only : but the thought of the understanding derives its 
 existere from the love of the w^ill, which is the esse of the 
 thouo-ht in the understanding as was said above, n. 43: for 
 whatsoever anyone wills' from the love-principle, that he wills 
 to do, he wills to think, he wills to understand, and he wills to 
 speak; or, what is the same thing, whatsoever any one loves 
 from the will, that he loves to do, he loves to think, he loves 
 to understand, and he loves to speak. It is further to be ob- 
 served, that when a man shuns evil as sin, then he is in the 
 Lord, as was shown above, and the Lord operates all things : 
 wherefore to those that asked him," What thci/ sJiould do that 
 they might work the works of GodV^ he replied, " This is the 
 work of God, that ye believe on hitn ichom he hath sent,^' John 
 vi. 28 ; to believe on the Lord, is not only to think that he is, 
 but also to do his words, as he teaches in other places. 
 
FOR THE NEW JERUSALEM. 27 
 
 49. That they who are in evils, have no faith, howsoever 
 they may fancy that they have, was shown by several cases of 
 such in the spiritual world. They were conducted to a heav- 
 enly society, whence the spiritual principle of the faith of the 
 angels entered into the interiors of the faith of those who were 
 thus conducted, whereby they perceived they had only a nat- 
 ural or external principle of faith, and not its spiritual or in- 
 ternal principle ; wherefore they themselves confessed that 
 they had no faith, and that they had persuaded themselves 
 in the world, that to believe, or to have faith, consisted in 
 thinking a thing to be this or that, regardless of any ground 
 or reason for its being so. But it was perceived to be other- 
 wise with the faith of those who were not principled in 
 evil. 
 
 50. Hence it may be seen what spiritual faith is ; and what 
 the faith is which is not spiritual. Spiritual faith appertains 
 to those who do not commit sin : for they, who do not commit 
 sin, do good, not from themselves, but from the Lord, as was 
 shown above, n. 18 to 31 ; and by faith become spiritual. 
 Faith with such is truth. This is what the Lord teaches in 
 John : " This is the judgment, that light is come into the zcorldj 
 but men loved darkness rather than light, because their deeds 
 were evil. For every one who doeth evil hateth the light, nei- 
 ther cometh he to tlie light, lest his deeds should be reproved : 
 but he who doeth truth, cometh to the light, that his deeds may 
 be made manifest, that they are wrought in God,''' iii. 19, 20, 
 21. 
 
 51. What has been said above, is confirmed by the follow- 
 ing passages from the Word : " A good man, out of the good 
 treasure of his heart, bring eth forth good; but an evil man, 
 out of the evil treasure of his heart, bring eth forth evil : for out 
 of the abundance of the heart, the mouth speaketh,''' Luke vi. 
 45, Matt. xii. 35. By heart, in the Word, is meant the will 
 of man ; and inasmuch as man's thoughts and speech origin- 
 ate in the will, it is said, out of the abundance of the heart 
 tlie mouth speaketh. Again : '' Not that which entercth into 
 the mouth, defleth a man, but that which cometh forth from 
 the heart, this defleth a man,"" Matt. xv. 11 : by the heart is 
 liere also meant the will. Again : *' Jesus said concerning the 
 woman who ivashed his feet ivith ointment. Her sins are remit- 
 ted her, because she loved much ; and cfterwards he said. Thy 
 faith nmketh thee whole^' Luke vii. 46 to 50 ; whence it is ev- 
 ident, that when sins are remitted, that is, when they cease, 
 faith saves. That they are called sons of God, and born of 
 
28 THE DOCTRINE OF LIFE 
 
 God, who are not in the proprium of their own self-will, and 
 thereby not in the proprium of their own self-understanding, 
 that is, who are not in evil and thence in the false, and that 
 these are they who believe on the Lord, he himself teaches in 
 John, chap. i. 12, 13; which passage maybe seen explained 
 above, n. 17. 
 
 52. From these considerations it results, that there does 
 not appertain to man the smallest portion of truth, only so far 
 as he is principled in good ; consequently, not the smallest 
 portion of faith, only so far as it is conjoined with life. There 
 may be such a thing as thought, respecting the truth of some 
 particular proposition, in the understanding; but there cannot 
 be acknowledgment amounting to faith, unless there be con- 
 sent in the will. Thus do faith and lifQ go hand in hand. 
 Hence, then, it is evident, that so far as any one shuns evils as 
 sins, so far he has faith, and is spiritual. 
 
 VI. That the Decalogue teaches what Evils are Sins. 
 
 53. What nation on earth does not know that it is evil to 
 steal, to commit adultery, to commit nmrder, and to bear false 
 witness ? Unless this was known, and unless the prevention 
 of such evils was effected by laws, mankind must inevitably 
 perish ; for no society, commonwealth, or kingdom, could 
 subsist without them. Who can conceive that the Israelitish 
 nation was so much more ignorant than others, as not to 
 know this ? It must needs therefore be matter of surprise to 
 some, that those laws, so universally known throughout the 
 earth, should be promulgated from mount Sinai, by Jehovah 
 himself, in so miraculous a manner. But understand the rea- 
 son of this ! The miraculous promulgation of those laws was 
 designed to show, that they are not only civil and moral laws, 
 but also spiritual laws, and that to act contrary to them is not 
 only to do evil to a fellow-citizen and to society, but is also to 
 sin against God : wherefore those laws, in consequence of 
 their promulgation from mount Sinai by Jehovah, were made 
 laws of religious obligation : for it is evident, that whatever 
 Jehovah God commands must be with a view to stamp such 
 religious obligation upon the thing commanded ; and to show, 
 that it ought to be done for his sake, and for the sake of man's 
 salvation. 
 
 54. Inasmuch as those laws were the first-fruits of the 
 Word, and consequently the first-fruits of the church which 
 was about to be established by the Lord amongst the people 
 
FOR THE NEW JERUSALEM. 29 
 
 of Israel ; and inasmuch as they contained a brief summary 
 of all things relating to religion, whereby the conjunction 
 of the Lord with man, and of man with the Lord, is effected ; 
 therefore they were so holy that nothing could be more so. 
 
 55. That they were most holy may appear from the follow- 
 ing considerations : that Jehovah himself, that is, the Lord 
 descended upon mount Sinai, in fire, and attended by angels, 
 and thence promulgated them with a loud voice ; and that the 
 people prepared themselves for three days to see and hear : 
 that the mountain was fenced about, lest any one should ap- 
 proach and die : that neither the priests nor the elders were 
 to approach it, but Moses only : that those laws were written 
 on two tables of stone by the finger of God : that the face of 
 Moses shone, when he brought them down a second time 
 from the mountain : that they were afterwards deposited in 
 the ark, and the ark in the inmost part of the tabernacle ; 
 and that over the ark was set the mercy-seat, and over the 
 mercy-seat cherubs of gold : that this inmost part of the tab- 
 ernacle was accounted most holy, and was called the holy of 
 holies : that without the vail, within which was this most ho- 
 ly place, were laid the things which represented the holies of 
 heaven and of the church ; as the candlestick with the seven 
 sconces of gold, the golden altar of incense, and the table 
 overlaid with gold, on which was the show-bread, with curtains 
 of fine linen, purple, and scarlet. The sanctity of the whole 
 tabernacle originated solely in the law which was in the ark. 
 By reason of the sanctity of the tabernacle thus originating from 
 the law in the ark, it was enjoined that all the people of Israel 
 should encamp around it in order according to their tribes, and 
 should journey in order after it, at which times there was over 
 it a cloud by day, and a fire by night. By reason of the sanc- 
 tity of that law, and the presence of the Lord therein, the Lord 
 discoursed with Moses over the mercy-seat between the cher- 
 ubs ; and the ark was called Jehovah There. For the same rea- 
 son also, it was not lawful for Aaron to enter within the vail, 
 except with sacrifices and incense. Inasmuch as that law 
 was the essential sanctity of the church, therefore the ark was 
 introduced into Zion by David ; and was afterwards deposit- 
 ed in the middle of the temple of Jerusalem, and constituted 
 its most sacred place. By reason of the Lord's presence in 
 that law, and around it, miracles were always wrought by the 
 ark in which that law was contained ; as when the waters of 
 Jordan were divided, and, whilst the ark rested in the middle, 
 the people passed over on dry ground ; and as when the walls 
 3* 
 
80 THE DOCTRINE OF LIFE 
 
 of Jericho fell down in consequence of carrying the ark about 
 them ; and as when Dagon, the God of the Philistines, fell down 
 before it, and afterwards was found lying at the threshold of 
 the temple with his head separated from the trunk ; and as 
 when the Bethshemites were smitten because of the ark, to the 
 number of several thousands ; not to mention other miracles 
 of a like nature ; all which were in consequence of the Lord's 
 presence in his ten words, which are the commandments of 
 the decalogue. 
 
 56. A further ground of the great power and sanctity of 
 that law, was, because it was a complex of all things apper- 
 taining to religion : for it consisted of two tables, one of 
 which contains all things which are on God's part, and the 
 other all things which are on the part of man : therefore, 
 the precepts of that law are called the ten words, because ten 
 signify all things. But how that law is a complex of all 
 things appertaining to religion, will be seen in the follow- 
 ing article. 
 
 57. Inasmuch as the conjunction of the Lord with man, and 
 of man with the Lord, is effected by that law, therefore it is 
 called a Covenant and a Testimony ; a covenant because 
 it effects conjunction ; and a testimony, because it testifies 
 conjunction ; for a covenant signifies conjunction, and testi- 
 mony the testification or witnessing thereof. It was for this rea- 
 son that there were two tables, one for the Lord, the other for 
 man. Conjunction is effected by and from the Lord ; but 
 only when man does those things which are written in his 
 table ; for the Lord is continually present, and operative, and 
 desirous to enter, but it is man's part and duty, by virtue 
 of the freedom which he enjoys from the Lord, to open the 
 door for him ; for the Lord says, " Behold I stand at the door 
 and knock, if any one hear my voice, and open the door, I will 
 come in to him, and sup with him, and he with me," Rev. iii. 
 20. 
 
 58. In the other table, which is for man, it is not said 
 what good he should do, but what evil he should not do ; as 
 that he should not kill ; that he should not commit adultery ; 
 that he should not steal ; that he should not bear false wit- 
 ness ; that he should not covet : the reason is, because man 
 cannot do any thing good from himself; but when he ceases to 
 do evils, then he does good, not from himself, but from the 
 Lord. That man is able to shun evils as from himself, by 
 virtue of the Lord's power, if he implores it, will be seen in 
 what follows. 
 
FOR THE NEW JERUSALEM. 31 
 
 59. What was said above, n. 55, concerning the promul- 
 gation, sanctity and power of the law of the decalogue, ap- 
 pears from the following passages in the Word. 
 
 That Jehovah descended upon mount Sinai in fire, and that 
 the mount then smoked and shook ; and that there were thun- 
 derings, lightnings, and a thick cloud, and the voice of a 
 trumpet, may be seen, Exod. xix. 16, 18, Deut. iv. 11 
 chap. V. 19 to 23. * 
 
 That the people prepared and sanctified themselves for 
 three days previous to the descent of Jehovah, may be seen 
 Exod. xix. 10, 11, 15. 
 
 That the mountain was fenced about, to prevent any one 
 from approaching to the foot of it, lest he should die ; and 
 that not even the priests, but Moses alone, was to ap- 
 proach, may be seen, Exod. xix. 12, 13, 20 to 23, chap, 
 xxiv. 1, 2. 
 
 The law itself, as promulgated from mount Sinai, may be 
 seen, Exod. xx. 2 to 14, Deut. v. 6 to 18. 
 
 That the law was written on two tables of stone with the fin- 
 
 fer of God, may be seen, Exod. xxxi. 18, chap, xxxii. 15, 16, 
 )eut. ix. 10. 
 
 That the face of Moses shone, when he brought the tables 
 down from the mount the second time, may be seen, Exod. 
 xxxiv. 29 to 35. 
 
 That the tables were laid up in an ark, may be seen, Exod. 
 XXV. 16, chap. xl. 20, Deut. x. 5, 1 Kings viii. 9. 
 
 That over the ark was set the mercy-seat, and over the mer- 
 cy-seat cherubs of gold, may be seen, Exod. xxv. 17 to 21. 
 
 That the ark, with the mercy-seat and cherubs, constituted 
 the inmost of the tabernacle ; and that the golden candlestick, 
 the golden altar of incense, and the table overlaid with gold, 
 on which was the show-bread, constituted the exterior part of 
 the tabernacle ; and that the ten curtains of fine linen, pur- 
 ple, and scarlet, constituted its outermost part ; may be seen, 
 Exod. XXV. 1 to the end, chap. xxvi. 1 to the end, chap. xl. 
 17 to 28. 
 
 That the place where the ark was, was called the holy of 
 holies, Exod. xxvi. 33. 
 
 That all the people of Israel encamped around the t-aberna- 
 cle in order according to their tribes, and journeyed in order 
 after it, Numbers ii. 1 to the end. 
 
 That at such times there was over the tabernacle a cloud 
 by day, and fire by night, Exod. xl. 38, Numb. ix. 15, 16 to 
 the end, chap. xiv. 14, Deut. i. 33. 
 
32 THE DOCTRINE OF LIFE 
 
 That the Lord discoursed with Moses over the ark between 
 the cherubs, Exod. xv. 22, Numb. vii. 89. 
 
 That the ark, by reason of the law contained in it, was 
 called Jehovah There ; for Moses said, when the ark went 
 forward, Arise Jehovah ; and when it rested. Return Jehovah ; 
 Numb. X. 35, 36, 2 Sam. vi. 2, Psalm cxxxii. 8. 
 
 That by reason of the sanctity of that Jaw, it was not law- 
 ful for Aaron to enter within the vail, except with sacrifices 
 and incense, Levit. xvi. 2 to 14. 
 
 That the ark was introduced into Zion by David with sac- 
 rifices and rejoicing, 2 Sam. vi. 1 to 19 ; and that Uzza died 
 because he touched it, verses 6, 7, of the same chapter. 
 
 That the ark was placed in the middle of the temple at Je- 
 rusalem, where it constituted the most sacred place, 1 Kings 
 vi. 19, chap. viii. 3 to 9. 
 
 That by reason of the Lord's presence and power in the 
 law which was in the ark, the waters of Jordan were divided, 
 and so long as the ark rested in the midst, the people passed 
 over on dry ground, Josh. ii. 1 to 17, chap. iv. 5 to 20. 
 
 That the walls of Jericho fell down in consequence of car- 
 rying the ark about them. Josh. vi. 1 to 20. 
 
 That Dagon, the God of the Philistines, fell to the earth be- 
 fore the ark, and afterwards was found lying on the thresh- 
 old of the temple with his head separated from the trunk, 1 
 Sam. V. 3, 4. 
 
 That the Bethshemites, by reason of the ark, were smitten 
 to the number of several thousands, 1 Sam. vi. 19. 
 
 60. That the tables of stone on which the law was written 
 were called the tables of the covenant ; and that the ark, by 
 reason thereof, was called the ark of the covenant, and that 
 the law itself was called the covenant ; may be seen, Numb. 
 X. 33, Deut. iv. 13, 23, chap. v. 2, 3, chap. ix. 9, Josh. iii. 11, 
 1 Kings viii. 19, 21, Rev. xi. 19; and in many other places. 
 The reason why the law was called the covenant, is, because 
 a covenant signifies conjunction ; wherefore it is said of the 
 Lord, that " he should be for a covenmit to the people,^'' Isaiah 
 xlii. 6, chap. xlix. 8 : and he is called " the angel of the cov- 
 enant,'''' Mai. iii. 1 ; and his blood *' the blood of the covenant, ^^ 
 Matt. xxvi. 28, Zech. ix. 11, Exod. xxiv. 4 to 10 ; and for the 
 same reason the Word is called the Old Covenant and the Neio 
 Co'Venant. Covenants also are made with a view to love, 
 friendship, and consociation, consequently to conjunction. 
 
 61. That the precepts of that law were called the ten words, 
 
FOR THE NEW JERUSALEM. 33» 
 
 may be seen, Exod. xxxiv. 28, Deut. iv. 13, chap, x. 4*; they 
 are so called, because ten signify all, and words signify truths ; 
 for there were more than ten. Inasmuch as ten signify all, 
 therefore the curtains of the tabernacle were ten, Exod. xxiv. 
 1 ; and therefore the Lord said, that a man about to receive a 
 kingdom called ten servants, and gave them ten pounds to 
 trade with, Luke xix. 13 : for the same reason he likened the 
 kingdom of the heavens to ten virgins. Matt. xxv. 1 : for the 
 same reason the dragon is described as having ten horns, and 
 upon his horns ten diadems, Rev. xii. 3 ; in like manner the 
 beast coming up out of the sea, Rev. xiii. 1 ; and also anoth- 
 er beast. Rev. xvii. 3, 7 ; likewise the beast in Daniel, chap, 
 vii. 7, 20, 24. The like is signified by ten, Levit. xxvi. 26, 
 Zech. viii. 23 ; and in other places. Hence come tenths, by 
 which is signified somewhat out of all. 
 
 VII. That Murders, Adulteries, Thefts, and False Wit- 
 ness, OF every Kind, with the Concupiscences 
 prompting thereto, are Evils, which ought to be 
 shunned as Sins. 
 
 62. It is well known, that the law of Sinai was written on 
 two tables, and that the first table contains those things which 
 relate to God, and the other, those which relate to man. That 
 the first table contains all things relating to God, and the oth- 
 er, all things relating to man, does not appear in the letter ; 
 nevertheless all things are therein, and therefore they are call- 
 ed the ten words, by which are signified all truths in the com- 
 plex, as may be seen above, n. 61. But in what manner all 
 things are therein, cannot be explained in a few words ; it 
 may, however, be comprehended from what was adduced in 
 the Doctrine concerning the Sacred Scripture, n. 67. 
 Hence it is, that it is said, murders, adulteries, thefts, and 
 false witness, of every hind. 
 
 63. A religious persuasion has prevailed, that no one can 
 fulfil the law ; and the law is, not to kill, not to commit adul- 
 tery, not to steal, and not to bear false witness. It is admit- 
 ted that every civil and moral man may, in his civil and mor- 
 al life, fulfil these precepts of the law ; but to fulfil them from 
 a principle of spiritual life, is supposed, according to the above 
 persuasion, to be impossible. From this it follows, that the 
 K>otive to the obedience of those precepts, is, only to avoid 
 
 * See the margin of the English Bible. 
 
84 THE DOCTRINE OF LIFE 
 
 punishment and loss in this world, and not to avoid punish- 
 ment and loss in the next ; hence it is, that the man with 
 whom the above persuasion prevails, thinks those evils law- 
 ful in the sight of God, but unlawful in the sight of the 
 world. It is owing to this religious persuasion, that man 
 remains in the concupiscence to all the above evils, and 
 is only restrained from the outward commission of them by 
 worldly considerations ; wherefore such a person after death, 
 although he had not committed murder, adultery, theft, and 
 false witness, is still in the concupiscence to commit them, 
 and also does commit them, when the external part or princi- 
 ple, which he had in the world, is taken away from him ; for all 
 concupiscence remains with man after death. On this ground 
 it is, that such persons act in unity with hell, and cannot but 
 have their lot with those who are in hell. But the case is dif- 
 ferent with those who do not incline to the commission of 
 murder, of adultery, of theft, and of false witness, by reason 
 of its being contrary to the law of God. These, after endur- 
 ing some combat against the forbidden evil, lose at length all 
 inclination, consequently all concupiscence leading to the com- 
 mission of it ; saying in their hearts, that it is sin, and in its 
 essence infernal and diabolical. These, after death, when the 
 external part or principle, which they had in the world, is ta- 
 ken away, act in unity with heaven ; and by reason of their 
 being in the Lord, are also admitted into heaven. 
 
 64. It is a common maxim in every religion, that man ought 
 to examine himself, to do the work of repentance, and to de- 
 sist from sins ; and that in case he does not, he remains in a 
 state of damnation : that this is a maxim common to every re- 
 ligion, may be seen above, n. 4, 5, 6, 7, 8. It is also a uni- 
 versal maxim, prevailing throughout the Christian world, that 
 the decalogue ought to be taught, and that children should 
 be initiated thereby into the Christian religion : for the dec- 
 alogue is put into the hands of all young children ; they are 
 also taught by their parents and masters, that to do the evils 
 forbidden in the decalogue is to sin against God ; yea, the par- 
 ents and masters are convinced thereof whilst they are instruct- 
 ing their children. How surprising then it is, that these same 
 parents, and masters, and also their children when they grow up, 
 should conceive that they are not under that law of the decalogue. 
 And that they cannot do the things prescribed in that law ! 
 and can there be any other ground or reason for such a con- 
 ceit, than that they love the forbidden evils, and, in conse- 
 quence, the falses which favor them ? These therefore are 
 
FOR THE NEW JERUSALEM. 35 
 
 they, who do not make the precepts of the decalogue precepts 
 of religion. That the same persons live without religion, 
 may be seen in the Doctrine on the subject of Faith. 
 
 65. All nations on the face of the earth, who have any re- 
 ligion, are in possession of precepts similar to those contained 
 in the decalogue ; and all they who live according thereto, 
 from a religious principle, are saved ; but ail who do not live ao- 
 cording thereto, from a religious principle, are damned. They 
 who live according thereto from a religious principle, being in- 
 structed after death by angels, receive truths, and acknowl- 
 edge the Lord ; the reason is, because they shun evils as sins, 
 and hence are principled in good, and good loves truth, and re- 
 ceives it from the desire of its love, as was shown above, n. 32 
 to 41. This is meant by the Lord's words to the Jews : " Tlie 
 kingdom of God shall be taken from you, and be given to a na- 
 tion bringing forth the fruits thereof,^' Matt. xxi. 43 ; and also 
 by these words : " When the Lord ofthevineyard cometh,he shall 
 destroy those loicked men, and shall let out his vineyard unto other 
 husbandmen, who loill render him the fruits in their season," 
 Matt. xxi. 40, 41 ; and by these : " I say unto you, that many 
 shall come from the east and the ivest, and from the north and 
 the south, and shall sit down in the kingdom of God; but the 
 sons of the kingdom shall be cast into outer darkness,^' Matt, 
 viii. 11, 12, Luke xiii. 29. 
 
 66. We read in Mark, that " a certain rich person came to 
 Jesus, and asked him what he should do to inherit eternal life ?" 
 To whom Jesus replied, " Thou knowest the commandments : 
 Thou shalt not commit adultery ; thou shalt not kill ; thou 
 shalt not bear false witness ,• thou shalt not steal ; honor thy 
 father and mother :" he answering said, " All these things I 
 have kept from my youth :" Jesus looked at him and loved 
 him : he said nevertheless, " One thing thou lackest : go thy 
 way, sell whatsoever thou hast, and give to the poor, and thou 
 shalt have treasure in the heavens ; and come, take up the 
 cross, and follow me," x. 17 to 22. It is said that Jesus loved 
 him, and this, because he said he had kept those com- 
 mandments from his youth ; but whereas he lacked three 
 things, viz. that he had not removed his heart from riches, 
 that he had not fought against concupiscences, and that he 
 had not as yet acknowledged the Lord to be God ; therefore 
 the Lord said unto him, that he should sell all that he had, 
 whereby is meant, that he should remove his heart from rich- 
 es ; that he should take up the cross, whereby is meant, that 
 he should fight against concupiscences, and that he should 
 
36 THE DOCTRINE OF LIFE 
 
 follow Him, by which is meant, that he should acknowl 
 edge the Lord to be God. The Lord here spake, as ia 
 all other cases, by correspondences : see the Doctrine con- 
 cerning THE Sacred Scripture, n. 17. For no one can 
 shun evils as sins unless he acknowledges the Lord, and ap- 
 proaches him, and unless he fights against evils, and thus re- 
 moves concupiscences. But more will be said on this subject 
 in the article concerning combats against evils. 
 
 Vin. That so far as any one shuns Murders of every 
 Kind as Sins, so far he has Love towards his 
 Neighbor. 
 
 67. By murders of every kind are understood also enmities, 
 hatreds and revenge of every kind, which breathe a murder- 
 ous purpose ; for therein murder lies hid, as fire under em- 
 bers : the infernal fire is nothing else but such a murderous 
 spirit ; and it is from this ground that men are said to hum 
 with hatred and revenge : these are murders in a natural sense : 
 but by murders in a spiritual sense, are meant all the methods 
 of killing and destroying the souls of men, which are various 
 and manifold ; but by murder in a supreme sense is meant to 
 hate the Lord. These three kinds of murder make a one, 
 and cohere together ; for whosoever is disposed to kill the 
 body of man in this world, is also disposed after death to kill 
 the soul of man, and even to destroy the Lord ; for he burns 
 with anger against the Lord, and is desirous to put out his 
 name. 
 
 68. These kinds of murder lie concealed inwardly with man 
 from his birth ; but still he learns from his infancy to cover 
 them over with civil and moral conduct, which he must needs 
 practise in his intercourse with mankind ; and so far as he 
 loves honor or gain, so far he is watchful over himself, lest 
 his murderous inclinations should appear. This is practised 
 by man with respect to his external part, whilst, nevertheless, 
 his internal consists of the above kinds of murder : such is the 
 real nature and quality of man in hirnself Now whereas he 
 lays aside his external part with the body when he dies, and 
 retains his internal, it is evident what a devil he must become, 
 unless he be reformed. 
 
 69. Inasmuch as the above-mentioned kinds of murder lie 
 inwardly concealed in man from his birth, as has been said, 
 and at the same time thefts of every kind, and false witness 
 of every kind, with the concupiscences prompting thereto, 
 
FOR THE NEW JERUSALEM. 37 
 
 concerning which more will be said presently ; it is evident, 
 that unless the Lord had provided the means of reformation 
 man must needs have perished eternally. The means of ref- 
 ormation which the Lord has provided are these : that man 
 is born in mere ignorance; that whdst an infant he is kept 
 in a state of external innocence ; soon after in a state of ex- 
 ternal charity, and then in a state of external friendship : but 
 as he comes into the exercise of thought, by virtue of his un- 
 derstanding, he is kept in a certain freedom of acting accord- 
 ing to reason. This is the state which was described above, 
 n. 19, and which we shall here transcribe with a view to what 
 follows : it runs thus : 
 
 " Man, daring his abode in the world, is in the midst be- 
 tween heaven and hell ; beneath is liell, and above is heaven: 
 and at the same time he is kept in the liberty of turning him- 
 self either to hell or heaven : if he turns himself to hell, he 
 turns himself away from heaven, but if he turns himself to 
 heaven, he turns himself away from hell. Or, what is the 
 same thing, man, during his abode in the world, stands in 
 the midst between the Lord and the devil, and is kept in the 
 liberty of turning himself to one or the other : if he turns him- 
 self to the devil, he turns himself away from the Lord, but if 
 he turns himself to the Lord, he turns himself away from the 
 devil. Or, what is the same thing, man, during his abode in the 
 world, is in the midst between evil and good, and is kept in 
 the liberty of turning himself either to the one or to the other : 
 if he turns himself to evil, he turns himself away from good, 
 but if he turns himself to good, he turns himself away from 
 evil." See the same above, n. 19; see also n. 20, 21, 22. 
 
 70. Inasmuch then as evil and good are two opposites, in 
 all respects like hell and heaven, or like the devil and the 
 Lord, it follows, that if man shuns evil as sin, he comes into 
 the good that is opposite to the evil : the good opposite to the 
 evil which is meant by murder, is the good of neighborly 
 love. 
 
 71. Inasmuch as this good and that evil are opposites, it fol- 
 lows, that the latter is removed by the former. Two opposites 
 cannot abide together, as heaven and hell cannot abide togeth- 
 er : supposing them to be together, there would result that 
 lukewarm state, of which it is written in the Revelation, " I 
 know that thou art neither cold nor hot ; Iivish thou wert cold 
 or hot ; hut because thou art lukeicarm, and neither cold nor 
 hot, I will spue thee out of my mouth^'' iii. 15, 16. 
 
 72. When man is no longer in the evil of murder, but in 
 
 4 
 
30 THE DOCTRINE OF LIFE 
 
 tlie good of love towards his neighbor, then whatsoever he 
 does is the good of that love, consequently, is a good work. 
 A priest, for example, who is principled in that good, as often 
 as he teaches and leads his flock, does a good work, because 
 he acts from a love of saving souls. A magistrate also, who 
 is principled in that good, as often as he executes the laws of 
 order and justice, does a good work, because he acts from a 
 love of his country, of the society to which he belongs, and of 
 his fellow-citizens. A merchant, in like manner, if he be 
 principled in that good, does a good work in every thing per- 
 taining to his commercial pursuits, being influenced therein 
 by the love of his neighbor, that is, of his country, of the so- 
 ciety to which he belongs, of his fellow-citizens, and also of 
 his domestics, who are his real neighbors, and for whose good 
 he provides whilst he is providing for his own. A laborer, 
 also, who is principled in that good, labors faithfully, under 
 Its influence, for others as for himself, fearing his neighbor's 
 loss as his own. The reason why all the deeds done by such 
 are good works, is, because so far as any one shuns evil, so 
 far he does good, according to the general law above stated, 
 n. 21 ; and he who shuns evil as sin, does good, not from him- 
 self, but from the Lord, n. 18 to 31. It is otherwise with him 
 who does not regard murders of every kind as sins, whether 
 they be enmities, hatreds, retenge, or other evils of a like na- 
 ture : whatever is done by such a person, be he a priest, or 
 a magistrate, or a merchant, or a laborer, is not a good work, 
 because every work done by such a one partakes of the evil 
 which is within him ; for his internal part or principle is what 
 produces or gives birth to the work, the external whereof may 
 possibly be good, but for others, not for himself 
 
 73. The Lord inculcates the good of love in many passages 
 in the Word ; and teaches it particularly in Matthew, by recon- 
 ciliation with our neighbor, in these words : " If thou offer' 
 est thy gift upon the altar, and there rememherest that thy broth- 
 er hath any thing against thee, leave there thy gift before the 
 altar, and first go and be reconciled to thy brother ; then come 
 and offer thy gift. Agree icith thine adversary whilst thou 
 art in the way ivith him, lest the adversary deliver thee to the 
 judge, and the judge deliver thee to the ojficer, and thou be cast 
 into prison : verily I say unto thee, thou shcdt not come forth 
 thence, until thou hast paid the uttermost farthing,'''' chap. v. 
 23 to 26 : to be reconciled to a brother is to shun enmity, 
 hatred, and revenge ; that is, to shun such evils as sins, is ev- 
 ident. The Lord also teaches, in Matthew, " Whatsoever ye 
 
FOR THE NEW JERUSALEM. 3» 
 
 would that men should do unto you, even so do unto them, for 
 this is the law and the prophets, ^^ vii. 12; consequently evil 
 should not be done to him : not to mention many other pas- 
 sages to the same purport. The Lord also teaches, that mur- 
 der consists in being angry with a brother or a neighbor with- 
 ont a cause, and in accounting him as an enemy, Matt. v. 
 21, 22. 
 
 IX. That so far as any one shuns adulteries of eve- 
 ry Kind as Sins, so far he loves Chastity. 
 
 74. By adultery, in the sixth commandment of the deca- 
 logue, in a natural sense, is not only meant whoredom, but 
 also all obscene acts, all wanton discourse, and all filthy, un- 
 clean thoughts : but by committing adultery, in a spiritual 
 sense, is meant, to aduherate the good things of the Word, and 
 to falsify its truths : and in a supreme sense, by committing 
 adultery is meant to deny the Lord's divinity and to profane 
 the Word : these are the several kinds of adultery. The nat- 
 ural man, by means of his rational light, may know that by 
 adultery is meant every obscene act, all wanton discourse, 
 and every filthy thought ; but he does not know, that by com- 
 mitting adultery is also meant, to adulterate the good things ot 
 the Word and to falsify its truths ; and still less that it means 
 the denying the Lord's divinity and profaning the Word : hence 
 he does not know, that adultery is so great an evil, as that it 
 may be called essentially diabolical ; for whosoever is princi- 
 pled in natural adultery is also in spiritual adultery, and vice 
 versa: that this is the case will be demonstrated in a particular 
 treatise concerning Conjugial Love. But they are at once 
 in adulteries of every kind, who do not regard adulteries as 
 sins, both ir faith and life. 
 
 75. The reason why so far as any one shuns adultery, so 
 far he loves marriage ; or, what is the same thing, so far as 
 any one shuns the lasciviousness of adultery, so far he loves 
 the chastity of marriage ; is, because the lasciviousness of 
 adultery and the chastity of marriage are two opposite» ; 
 wherefore so far as man is not in the one, so far he is in the 
 other. The case in this respect is as was described above, 
 n. 70. 
 
 76. It is impossible for any one to know what the chastity 
 of marriage is, unless he shuns the lasciviousness of adultery 
 as sin. A man may know that in which he is, but he can- 
 not know that in which he is not ; if he knows any thing, in 
 
40 THE DOCTRINE OF LIFE 
 
 which he is not, by description, or by tliinking about it, still 
 he knows it only as somewhat obscure, and involved in doubt; 
 wherefore he does not see it in a clear light, and free from 
 doubt, until he is in it : in the latter case therefore he knows, 
 but in the former case he may be said to know and not to 
 know. The truth is, that the lasciviousness of adultery and 
 the chastity of marriage, compared with each other, are like 
 hell and heaven compared with each other ; and that the las- 
 civiousness of adultery makes hell with man, and the chasti- 
 ty of marriage make heaven with him. The chastity of mar- 
 riage, however, abides only with those who shun the lascivi- 
 ousness of adultery as sin : see below, n. 111. 
 
 77. From what has been said it may without difficulty be 
 concluded and seen, whether a man be a Christian or not, 
 yea, whether he has any religion or not: for whosoever does 
 not regard adulteries as sins, in faith and life, is not a Chris- 
 tian, neither has he any religion. But on the other hand, 
 whosoever shuns adulteries as sins, especially if he holds them 
 in aversion by reason of their being sins, and still more, if he 
 abominates them on that account, has religion, and if he be 
 in the Christian Church, is a Christian. But more \V'iil be 
 seen on this subject in the Treatise concerning Conjugial 
 Love : in the mean time, see what is said upon it in the Trea- 
 tise on Heaven and Hell, n. 3G6 to 380. 
 
 78. That by adulteries are also meant obscene acts, loose, 
 wanton discourse, and filthy thoughts, appears plain from the 
 Lord's words in Matthew : " Ye have heard that it hath been 
 said by them of old time, thou shah not commit adultery; but 
 I say unto you, that ivhosoevcr shall look upon a 7Voman to lust 
 after her, hath already committed adultery with her in his 
 heart," v. 27, 28. 
 
 79. That by committing adultery, in a spiritual sense, is 
 meant to adulterate the good of the Word, and to falsify its 
 truth, appears from the following passages : " Babylon hath 
 made all nations drink of the unne of her fornication,''' Rev. 
 xiv. 8. " The angel said, I will show thee the judgment of 
 the great whore that sittcth i/pon many waters, with whom the 
 kings of the earth have committed whoredom,''' Rev. xvii. 1, 2. 
 " All nations have dy-unk of the ivine of the ivrath of her fornica- 
 tion, and the kings of the earth have committed whoredom with 
 her,"" Rev. xviii. 3. " God hcdh judged the great whore, zoho 
 corrupted the earth with her ivhoredom,'" Rev. xix. 2. Whore- 
 dom is spoken of in regard to Babylon, because by Babylon 
 are meant those who arrogate to themselves the divine power 
 
FOR THE NEW JERUSALEM. 41 
 
 of the Lord, and profane the Word by adulterating and falsi- 
 fying it ; wherefore also Babylon is called " the mother of 
 whoredoms and abominations of the earth," Rev. xvii. 5. The 
 same is signified by whoredom in the prophets ; as in Jeremi- 
 ah : " / have seen a horrible thing in the prophets of Jerusct- 
 lem ; they commit adultery and walk in lies,^^ xxiii. 14, So 
 in Ezekiel : " Ttoo women, the daughters of one mother, com- 
 mitted whoredom in Egypt ; they committed ivhoredom in their 
 youth ; one committed lohoredom under me ; she doated on 
 her lovers, the Assyrians her neighbors ; she committed her 
 whoredoms upon them ; yet she forsook not her ivhoi^edoms in 
 Egypt. The other corrupted her love more than the former^ 
 and her ivhoredoms more than the whoredoms of her sister ; she 
 added to her ivhoredoms, she loved the Chaldeans ; the sons of 
 Babel [Babylon] came to her to the bed of love, and polluted her 
 by their whoredom,''^ xxiii. 2 to 17 : these words relate to the Is- 
 raelitish and Jewish church, which are called the daughters 
 of one mother : by their whoredoms are meant the adultera- 
 tions and falsifications of the Word ; and whereas, in the 
 Word, by Egypt is signified science, by Assyria reasoning, 
 by Chaldea the profanation of truth, and by Babel the profa- 
 nation of good, therefore it is said that they committed whore- 
 dom with those nations. The like is said in Ezekiel concern- 
 ing Jerusalem, whereby is signified the church as to doctrine : 
 " Thou didst trust to thy beauty, and committcdst whoredom 
 because of thy renown, so that thou pourcdst out thy whoredoms 
 on every one that passed by : thou hast committed whoredom 
 with the sons of Egypt thy neighbors, great in flesh, and hast 
 mtdtiplied thy ivhoredom : thou hast committed whoredom with 
 the sons of the Assyrian; and ivhen thou ivast not satisfied 
 with those ivith whom thou committedst ivhoredom, thou multi- 
 pliedst thy ivhoredom even to Chaldea, the land of merchandise : 
 an adulterous ivomun hath received strangers instead of her 
 husband ; cdl give a reward to their whores, but thou hast giv- 
 en rewards to cdl thy lovers, that they may come to thee in thy 
 circuit in thy ivhoredoms ; wherefore, O harlot, hear the word 
 of Jehovah;' xvi. 15, 26, 28, 29, 32, 33, 35 : that by Jerusa- 
 lem is meant the church, may be seen in the DoctrIxNe con- 
 cerning THE Lord, n. 62, 63 ; the like is signified by whore- 
 doms in Isaiah, chap, xxiii. 17, chap. Ivii. 3 ; and in Jeremi- 
 ah, chap. ii. 2, 6, 8, 9, chap. v. 1,7, chap. xiii. 27, chap. xxix. 
 23 ; and in Micah, chap. i. 7 ; and in Nahum, chap. iii. 4 ; 
 and in Hosea, chap. iv. 10, 11 ; and in Levit. xxv. 5 ; and in 
 Numbers xiv. 33, chap. xv. 39 : and in other places. For the 
 4* 
 
42 THE DOCTRINE OF LIFE 
 
 same reason also the Jewish nation was called by tlie Lord *' an 
 adulterous generation,'' Matt, xii. 39, chap, xvi, 4, Mark viii. 38. 
 
 X, That so far as any one shuns Thefts of every Kind 
 AS Sins, so far he loves Sincerity. 
 
 80. By stealing, in a natural sense, is not only meant to 
 steal and to rob, but also to defraud, and under any pretence 
 to take away the goods of another : but by stealing, in a spir- 
 itual sense, is meant, to deprive another of the truths of his 
 faith, and of the goods of his charity : whereas by stealing, in 
 a supreme sense, is meant, to take away from the Lord what 
 is his, and to attribute it to one's self, and thus to claim right- 
 eousness and merit. These are thefts of every kind ; and they 
 also make a one, as do adulteries of every kind, and murders 
 of every kind, spoken of above : the reason why they make a 
 one is, because one kind is involved in the other. 
 
 8L The evil of theft enters deeper into man than any other 
 evil, because it is conjoined with deceit and cunning, and de- 
 ceit and cunning insinuate themselves even into the spiritual 
 mind of man, which is the seat of his thought as grounded in 
 understanding. That man has a spiritual mind and a natural 
 mind, will be seen below. 
 
 82. The reason why man loves sincerity so far as he shuns 
 theft as sin, is, because theft is also fraud, and fraud and sin- 
 cerity are two opposites ; wherefore so far as any one is not in 
 fraud, so far he is in sincerity. 
 
 83. By sincerity is also meant integrity, justice, fidelity, 
 and uprightness : man cannot be principled in these virtues 
 from himself, so as to love them by and for the sake of them ; 
 but whosoever shuns fraud, deceit, and cunning, as sins, there- 
 by becomes principled in those virtues, not from himself, but 
 from the Lord, as was shown above, n. 18 to 32. This is 
 true in regard to every one in his station and office ; as in re- 
 gard to a priest, to a magistrate, to a judge, to a trader, and 
 to a laborer. 
 
 84. The same appears from many passages of the Word ; 
 as from the following : " Whosoever walketh in righteousness y 
 and speaketh uprightnesses ; lohosoever hateth oppressions for 
 gain, and shaketh his hands from holdijig bribes ; who stoppeth 
 his ears from hearing of bloods, and shutteth his eyes from 
 seeing evil ; he shall dwell in heights,'' Isaiah xxxiii. \o, 16. 
 " Jehovah, who shall dwell in thy tent, loho shall inhabit in th^ 
 mountain of thy holiness 1 He that walketh upright and dodh 
 
FOR THE NEW JERUSALEM. 43 
 
 righteousness, he cloth not backbite with his tongue, nor do evil 
 to his companion,''^ Psalm xv. 1, 2, 8. *' 3Iine eyes are upon 
 the faithful of the earth, that they may sit with me : he that 
 walketh in the way of the upright, he shall minister unto me. 
 There shall not sit in the midst of my house he that doeth de- 
 ceit ; he that spcaketh lies shall not stand in my sight. I will 
 early destroy all the wicked of the land, to cut off from the city 
 all that work iniquity,'''' Psalm ci. 6, 7, 8. 
 
 That he who is not inwardly sincere, just, faithful, and up- 
 right, remains in reality insincere, unjust, unfaithful, and de- 
 void of uprightness, the Lord teaches in these words : " Except 
 your righteousness shall exceed that of the scribes and Phari- 
 sees, ye shcdl not enter into the kingdom of the heavens,'" Matt. 
 V. 20 : by the righteousness which exceeds that of the scribes 
 and Pharisees, is meant interior righteousness, in which the 
 man is principled who is in the Lord. That man ought to be 
 in the Lord, he himself teaches in John : " The glory which 
 thou hast given me I have given them, that they may be one as loe 
 are one, I in them, and thou in me, that they may be perfect 
 in one; and that the love ivith ivhich thou hast loved me may 
 be in them, and I in them,'' xvii. 22, 23, 26; from whence it 
 is evident, that they are perfect when the Lord is in them. 
 These are they who are called " the pure in heart, who shall 
 see God; and the perfect as their Father in the heavens," Matt. 
 V. 8, 48. 
 
 85. It was said above, n. 81, that the evil of theft enters 
 deeper with man than any other evil, because it is conjoined 
 with deceit and cunning, and deceit and cunning insinuate 
 themselves even into the mind of the spiritual man, where his 
 thought is grounded in understanding ; wherefore it may be 
 expedient here to say sometliing concerning the mind of man. 
 That the mind of man is his understanding and will together, 
 may be seen above, n. 48. 
 
 86. Man has a natural mind and a spiritual mind ; the nat- 
 ural mind is beneath, and the spiritual mind is above : the 
 natural mind is the mind of his world, and the spiritual mind 
 is the mind of his heaven.* The natural mind may be called 
 
 * It was a doctrine amongst the ancient philosophers, that man is a micro- 
 cosm, or little world, in which the great world is portrayed in miniature. 
 Thus, as in the great world there is an inward or spiritual world, and an out- 
 ward or natural world, so it is with the little world of man 5 his inward or spir- 
 itual part is what is here called his heaven, and his outward or natural part is 
 what our author calls his world : each of these parts has its respective mind, or 
 ruling spirit ; and it is according to this idea, that man's natural mind is here 
 called by the author the mind of his world, or outward part, and his spiritual 
 mind, the mind of his heaven, or of his inward part. 
 
44 THE DOCTRINE OP LIFE 
 
 the animal mind, but the spiritual mind the human mind 
 Man is also distinguished from a mere animal by this, that he 
 has a spiritual mind, whereby he has a capacity of being in 
 heaven during his abode in the world : it is likewise by vir- 
 tue of this mind that man lives after death. 
 
 Man, as to his understanding, can be in his spiritual mind, 
 and thence in heaven ; but he cannot be as to his will in his 
 spiritual mind, and thence in heaven, unless he shuns evils 
 as sins : and unless he be also as to his will in heaven, still 
 he is not in heaven ; for the will draws the understanding 
 downwards, and causes it to be alike animal and natural as 
 itself. 
 
 Man may be compared to a garden, the understanding to 
 light, and the will to heat : a garden is in light and not at the 
 same time in heat, during winter, but it is in light and heat 
 together during summer : the man, therefore, who is in the 
 light of the understanding alone, is as a garden in the time 
 of winter ; but he who is in the light of the understanding, 
 and at the same time in the warmth of the will, is as a garden 
 in the time of summer. The understanding also is wise by 
 virtue of spiritual light, and the will loves by virtue of spirit- 
 ual heat ; for spiritual light is the divine wisdom, and spiritu- 
 al heat is the divine love. 
 
 So long as man does not shun evils as sins, the concupis- 
 cences of evils close up the interiors of the natural mind on 
 the part of the will, being like a dense veil there, and as a 
 dark cloud beneath the spiritual mind, and preventing it from 
 being opened : but as soon as man shuns evils as sins, then 
 the Lord flows in out of heaven, and removes the veil, and 
 disperses the cloud, and opens the spiritual mind, and thereby 
 introduces him into heaven. 
 
 So long as the concupiscences of evils close up the interi- 
 ors of the natural mind, as just observed, so long man is in 
 hell ; but as soon as those concupiscences are dispersed by 
 the Lord, man is in heaven. Further ; so long as the concu- 
 piscences of evils close up the interiors of the natural mind, 
 so long he is merely a natural man ; but as soon as those con- 
 cupiscences are dispersed by the Lord, he becomes a spiritual 
 man. Again; so long as the concupiscences of evils close 
 up the interiors of the natural mind, so long man is a mere 
 animal, differing only in this, that he has power to think and 
 speak, even concerning such things as he does not see with 
 his eyes, which is a consequence of the faculty he enjoys of 
 elevating his understanding into the light of heaven ; but aa 
 
FOR THE LSW J.ERUSALEM. 45 
 
 soon as those concupiscences are dispersed by the Lord, man 
 becomes truly a man, because he then thinks what is true, in 
 the understanding, by virtue of what is good in the will. Last- 
 ly ; so long as the concupiscences of evils close up the interi- 
 ors of the natural mind, so long man is as a garden in the 
 time of winter ; but as soon as those concupiscences are dis- 
 persed by the Lord, he is like a garden in the time of sum- 
 mer. 
 
 The conjunction of the will and the understanding with 
 man is meant in the Word by the heart and soul, and by the 
 heart and spirit ; as where it is said, that " God should be lov- 
 ed with the whole heart, and with the whole soul," Matt. xxii. 
 35 ; and that " God would give a new heart, and a new spir- 
 it," Ezek. xi, 19, chap, xxxvi. 26, 27; by the heart is meant 
 the will and its love, and by soul, and by the spirit, the under- 
 standing and its wisdom. 
 
 XL That so far as any one shuns False Witness of ev- 
 ery Kind as Sins, so far he loves Truth. 
 
 87. By bearing false witness, in a natural sense, is not on- 
 ly meant to act in the character of a false witness, but also to 
 lie and to defame. By bearing false witness in a spiritual 
 sense is meant, to assert, and to persuade others, that what is 
 false is true, and that what is evil is good, and vice versa : but 
 in a supreme sense, by bearing false witness, is meant to blas- 
 pheme the Lord and the Word : these are what constitute the 
 bearing false witness in a threefold sense. That these sever- 
 al kinds of false witness, make a one with every man who acts 
 as a false witness, who tells a lie, and defames his neighbor, 
 may appear from what was shown in the Doctrine concern- 
 ing the Sacred Scripture, in relation to the threefold sense 
 of all that is contained in the Word, n. 5, 6, 7, and 57. 
 
 88. Inasmuch as a lie and truth are two opposites, it fol- 
 lows, that so far as any one shuns a lie as sin, so far he loves 
 truth. 
 
 89. So far as any one loves truth, so far he is desirous of 
 knowing it, and so far he is affected in heart when he finds 
 it ; nor can any other attain unto wisdom ; and so far as he 
 loves to do the truth, so far he is made sensible of the pleas- 
 antness of the light in which the truth is. The case is simi- 
 lar in respect to the subjects spoken of above ; as in respect 
 to sincerity and justice with him who shuns thefts of every 
 kind ; in respect to chastity and purity with him who shun$ 
 
46 THE DOCTRINE OJ LIFE 
 
 adulte'-ies of every kind ; and in respect to love and charity 
 with him who shuns murders of every kind, &-c. But he who 
 is in the opposites, knows not any thing concerning these vir- 
 tues ; when yet they contain in them every thing that is any 
 thing. 
 
 90. It is truth which is meant by the seed in the field, con- 
 cerning which the Lord speaks in these words : " A sower 
 went out to soto. And as he sowed, so-me fell by the way-side^ 
 which was trodden under foot, and the fowls of heaven devour- 
 ed it ; and some fell upon stony ground, but as soon as it was 
 sprung 2tp, it withered away, because it lacked moisture ; and 
 some fell into the midst of thorns, and the thorns sprang up 
 with it and choked it ; and other fell upon good ground, and 
 sprang up, and bare fruit, a hundred fold,"" Luke viii. 5 to 8, 
 Matt. xiii. 3 to 8, Mark iv. 3 to 8. The sower here is the 
 Lord, and the seed is his Word, consequently truth ; the seed 
 by the way-side is with those who take no concern about 
 truths ; the seed on stony ground is with those who take con- 
 cern about truth, but not for its own sake, and thus not in- 
 wardly ; the seed in the midst of thorns is with those who are 
 in the concupiscences of evil ; but the seed in the good ground 
 is with those who love the truths which are in the Word from 
 the Lord, and practise them in dependence on him, and thus 
 bring forth fruit. That this is the meaning of the parable ap- 
 pears from the Lord's explication of it, Matt. xiii. 19 to 23, 
 Mark iv. 14 to 20, Luke viii. 1 1 to 15. Hence it is evident, 
 that the truth of the Word cannot take root with those v\iho 
 take no concern about truth ; nor with those who love truth 
 outwardly and not inwardly ; nor with those who are in the 
 concupiscences of evil ; but with those in whom the concupis- 
 cences of evil are dispersed by the Lord. In these last, the 
 seed, that is, truth, is rooted in their spiritual mind; concern- 
 ing which, see above, n. 86. 
 
 91. It is a prevailing notion at this day, that salvation con- 
 sists in believing this or that doctrine of the church, and has 
 no connexion with doing the commandments of the decalogue, 
 (which are, not to kill, not to commit adultery, not to steal, 
 not to bear false witness, both in a confined and extended sense,) 
 for it is urged, that works are not regarded, but faith from 
 God ; when nevertheless the truth is, that so far as any one is in 
 those evils, so far he is without faith, as was shown above, n. 
 42 to 52. For consult your reason, and consider well, wheth- 
 er any murderer, adulterer, thief, and false witness, so long 
 as he is in the concupiscence of such evils, can have faith \ 
 
FOR THE NEW JERUSALEM. 47 
 
 and further, whether the concupiscence of such evils can pos- 
 sibly be otherwise dispersed than by not willing to do them 
 because they are sins, that is, because they are infernal and 
 diabolical : wherefore, whosoever supposes that salvation con- 
 sists in believing this or that doctrine which the church teach- 
 es, and is still in the concupiscence of murder, of adultery, of 
 theft, and of false witness, must needs come under the de- 
 scription of that foolish one mentioned by the Lord in Matthew, 
 chap. vii. 26. Such a church is thus described in Jeremiah : 
 " Stand ill the gate of the h(m.-<e of Jehovah, and proclaim 
 there this word ; Thus saith Jehooah of hosts the God of Isra- 
 el, Amend your ivays and your works ; trust ye not in the 
 words of a lie, saying, The temple of Jehovah, the temple of 
 Jehovah, the temple of Jehovah, are these; Will ye steed, mur- 
 der, and commit adultery, and sioear by a lie, and come and 
 stand before me in this house, on which my name is named, and 
 say, We are delivered, whilst ye do those abominations ? Is 
 this house become a den of robbers ? Behold, even I have seen, 
 saith Jehovah,'' vii. 2, 3, 4, 9, 10, 11. 
 
 XII. That it is not possible for any one to shun Evils 
 AS Sins, so that he may hold them inwardly in Aver- 
 sion, EXCEPT BY Combats against them. 
 
 92. It must appear plain to every one, both from the Word 
 and from doctrine thence derived, that the proprium, or sel^ 
 hood, of man, is evil from his birth, and that it is in conse- 
 quence of this that he loves evils, from an irniate concupis- 
 cence, and is hurried on to the very commission of them, 
 from a desire to revenge, to defraud, to defame, and to com- 
 mit adultery ; and in case he does not think that they are sins, 
 and resist them on that account, he commits them as often as 
 opportunity offers, and when his interest and reputation are 
 not endangered. Man, moreover, yields to the influence of 
 these evils with a feeling of delight, when there is nothing of 
 the nature of religion within him. 
 
 93. Inasmuch as this proprium, or self-hood, of man, con- 
 stitutes the first root of his life, it is evident what sort of a tree 
 man w'ould become, if that root were not to be extirpated, and 
 a new one implanted ; he would be a rotten tree, of which it 
 is said, that it is to be cut down and cast into the fire. Matt, 
 iii. 10, chap. vii. 19. This root is not removed, and a new 
 one implanted in its stead, unless man regards the evils, which 
 constitute the root, as destructive to his soul, and is on that 
 
48 THE DOCTRINE OF LIFE 
 
 account desirous of removing them : but inasmuch as they 
 appertain to his proprium, and are consequently delightful to 
 him, he cannot effect their removal but with a degree of un- 
 willingness, and of struggle against them, and thus of combat. 
 
 94. Every one who believes that there is a hell and a heav- 
 en, and that heaven is eternal felicity, and that hell is eternal 
 infelicity ; and who believes, further, that they who commit 
 evil go to hell, and they who do good, to heaven ; is brought 
 into a state of combat ; and he who is in combat, acts from 
 an interior principle, and in opposition to that concupiscence 
 which constitutes the root of evil ; for whosoever is engaged 
 in combat against any thing, does not will or desire that thing, 
 and to have concupiscence is to will and desire. Hence it is 
 evident, that the root of evil can only be removed by combat 
 against it. 
 
 95. So far, therefore, as any one fights against evil, and 
 thereby removes it, so far good succeeds in its place, and, by 
 virtue of good, so far he views evil in the face, and then sees 
 it to be infernal and horrible : and having made this discov- 
 ery, he not only shuns it, but also holds it in aversion, and at 
 length abominates it. 
 
 96. The man who fights against evils, must needs fight as 
 from himself; otherwise he does not fight, but stands like an 
 automaton, seeinor nothing and doing nothino; ; in which state, 
 from the evil in which he is, he continually thinks in favor 
 of evil, and not against it. But still it is well to be attended 
 to, that the Lord alone fights in man against evils, and that it 
 only appears to man as if he fought of himself, and that the 
 Lord is willing it should so appear, inasmuch as without such 
 appearance there could be no combat, and consequently no 
 reformation. 
 
 97. Such combat is not grievous, except to those who have 
 quite surrendered themselves to the guidance of their concu- 
 piscences, and have indulged them with deliberate purpose; 
 and also to those who have confirmed themselves in the rejec- 
 tion of the holy things of the Word and of the church ; to 
 others it is not grievous ; let them but resist evils in intention 
 only once in a week, or a fortnight, and they will perceive a 
 change. 
 
 98. The Christian church is called the church militant, 
 and it can be called militant for no other reason than as fight- 
 ing against the devil, consequently against the evils which are 
 from hell ; for hell is the devil. This combat consists in the 
 temptation which every member of the church endures. 
 
FOR THE NEW JERUSALEM 49 
 
 09. The combats against evils, which are temptations, are 
 treated of in many places in the Word, and are understood by 
 these words of the Lord : " Verily, I say unto you, except a 
 grain of wheat falling into the earth die, it abideth alone; hut 
 if it die, it heareth much fruit,^^ John xii. 24 : and also by 
 these : ** Whosoever will come after me, let him renounce him- 
 self, and take up his cross, and follow me. Whosoever will 
 save his life shall lose it ; hut whosoever shall lose his life for 
 my sake and the gospeTs, the same shall save it,^^ Mark viii. 
 34, 35 ; by the cross is understood temptation, as also in Matt. 
 X. 38, chap. xvi. 24. Mark x. 21. Luke xiv. 27 ; by his life is 
 meant the life of man's proprium or self-hood, as also in Matt. 
 X. 39, chap. xvi. 25. Luke ix. 24 ; and particularly John xii. 
 25 ; which is also the life of the flesh that profiteth nothing, 
 John vi. 63. Concerning combats against evils, and victories 
 over them, the Lord speaks to the churches in the Revelation ; 
 as to the church in Ephesus : " To him that ovcrcometh will J 
 give to eat of the tree of life, which is in the midst of the para- 
 disc of God^^ Rev. ii. 7 : to the church in Smyrna : " He 
 that overcometh shall not he hurt by the second death,^' Rev. 
 ii. 11 : to the church in Pergamos : *' To him that over- 
 cometh will I give to eat of the hidden manna, and will give 
 him a ichite stone, and on the stone a new name written, which 
 no one knoweth except he that receiveth it,^' Rev. ii. 17 : to 
 the church in Thyatira : " He that ovcrcometh, and keep- 
 eth my works unto the end, to him ivill I give power over the 
 nations, and I will give him the morning star,'^ Rev. ii. 26, 28 : 
 to the church in Sardis : '* He that overcometh, the same 
 shall he clothed in white raiment," Rev. iv. 5 : to the church 
 in Philadelphia : " Hi?n that ovcrcometh will I make a pil- 
 lar in the temple of my God, and I will lorite upon him the 
 name of my God, and the name of the city of my God, the 
 New Jerusalem, which cometh down out of heaven from God, 
 and my new name,'''' Rev. iii. 12 : and to the church in Lao- 
 dicea : *' To him that ovcrcometh, will I give to sit with me 
 on my throne," Rev. iii. 27. 
 
 100. The subject of those combats, which are temptations, 
 may be seen particularly treated of in the Doctrine of the 
 New Jerusalem, from n. 187 to n. 201. Whence they are, 
 and their nature, may be seen, n. 190, 197. How and when 
 they happen, n. 198. What good they effect, n. 199. That 
 the Lord fights for man, n. 200. Concerning the Lord's 
 combats or temptations, n. 201 
 5 
 
80 THE DOCTRINE OF LIFE 
 
 XIII. That Man ought to shun Evils as Sins, and to 
 
 101. It is of divine order that man should act from free- 
 dom, since to act from freedom according to reason is to act 
 of himself. Nevertheless, these two faculties, freedom and 
 reason, are not man's own, but are the Lord's within him : 
 and so far as he is man, they are not taken away from him, 
 inasmuch as without them he could not be reformed ; for he 
 could not do the work of repentance ; he could not fight against 
 evils, and afterwards bring forth fruits w^orthy of repentance. 
 Now since freedom and reason are with man from the Lord, 
 and man acts from them, it follows, that he does not act of 
 himself, but as of himself t 
 
 102. The Lord loves man, and is desirous of dwelling 
 with him ; nor can he love him and dwell with him, unless he 
 is received and loved reciprocally ; this is the only possible 
 ground of conjunction. For this cause the Lord has given 
 freedom and reason to man, freedom, to think and will as of 
 himself, and reason, to direct him in such thinking and will- 
 ing. To love any one, and to be conjoined with any one, 
 with whom there is no reciprocation, is not possible; neither 
 is it possible to enter into and remain with any one with 
 whom there is no reception. Inasmuch as reception and re- 
 ciprocality are in man from the Lord, therefore the Lord says, 
 " Abide in me, and I in you,'" John xv. 4 ; '* He that abideth 
 in me, and I in him, the same beai'eth much fruit,''' John xv. 
 5 ; " In that day ye shall know that ye are in me, and I in 
 
 * The author's distinction, lliat in avoiding' evils as sins, man ought to exert 
 himself AS of HiiviSKLK,is more extensively mstructive than might at first sight 
 be apprehendecl; as it clearly reconciles an}'^ seeming repugnance between those 
 two great li-uths, the continual influence of Divine Goodness upon the human 
 mind, and the free agency of man, not from a liberty independent of Him in whom 
 ne lives, moves, and has his being, but from a continual g-ift from the fountain 
 Dfall life and liberty; so that he cannot truly be said to act of himself, but 
 AS of himself ; — which distinction ascribes all the power and wisdom of his 
 actions to God, and at the same time supports the practical truths, that man 
 ought to exert himself in opposition to evil ; — that he ought to keep his heart 
 with diligence, to make his calling- and election sure ; — and that fortitude, self- 
 den'ial, repentance, diligence, and circumspection, are quite consistent with that 
 continual dependence on God, that trusting in his help and preservation, and 
 that devotedness to his will, which is the reasonable service and solid happi- 
 uess of the truly humble and pious Christian. 
 
 t That man "has freedom from the Lord, may be seen alcove, n. 19, 20 ; and 
 .n the Treatise on Heaven and Hell, n. 589 to 59f3, and n. 597 to 603. 
 What freedom is, may be seen in the Doctrine ok the New Jerusalem, 
 R. Ul lo 149. 
 
FOR THE NEW JERUSALEM. 51 
 
 yoM," John xiv. 20. That the Lord is in the truths and in 
 the goods which man receives, and which abide with him, he 
 also teaches in these words : '* If yc abide in me, and my 
 words abide in you. If ye keep my commandments, ye shall 
 abide in my love,''^ John xv. 7, 10 ; " He that hath my cojn- 
 mandments, and doeth them, he it is that loveth me, and I ivill 
 love him, and icill make my abode with him,''' John xiv, 21, 23. 
 Thus the Lord dwells in his own with man, and man in those 
 things which are from the Lord, and thus in the Lord. 
 
 103. Inasmuch as there is with man from the Lord this 
 reciprocality, and power of application on his part, and con- 
 sequent mutual faculty for conjunction, therefore the Lord 
 directs, that man should repent ; and this no one can do, but 
 as of himself: ^^ Jesus said. Except ye repent, ye shall all 
 perish,^' Luke xiii. 3, 5 ; " Jesus said, The kingdom of God 
 is at hand ; repent, and believe the Gospel,'^ Mark i. 14, 15 
 ** Jesus said, I am come to call sinners to repentance,'' Luke 
 V. 32. " Jesus send to the churches. Repent,^'' Rev. ii. 5, 16, 
 21, 22, chap. iii. 3; also, ^^They repented not of their deeds,^' 
 Rev. xvi. 11. 
 
 104. Inasmuch as there is with man from the Lord this 
 reciprocality, and power of application on his part, and con- 
 sequent mutual tendency to conjunction, therefore the Lord 
 -enjoins, that man should do the commandments, and should 
 bring forth fruits ; as in these words : " Why call ye me Lord, 
 Lord, and do not ivhat I say ?" Luke vi. 4G to 49. " If ye 
 know these things, blessed are ye if ye do them,'" John xiii. 
 17. " Ye are my friends if ye do what I command you,''* 
 John XV. 14. ^'Whosoever tcacheth and doeth, shcdl be called 
 great in the kingdom of the heavens," Matt. v. 19. " Every 
 one thcd heareth my words and doeth them, I will liken to a 
 prudent man" Matt. vii. 24. " Bring forth fruits worthy 
 of repentance," Matt. iii. 8. " 31ake the tree good, and its 
 fruit good." Matt. xii. 33. " The kingdom shall be given 
 to a nation bringing forth the fruits thereof," Matt. xxi. 43. 
 " Every tree ivhich beareth not good fruit, is cut down and cast 
 into the fire" Matt. vii. 19 ; not to mention many other pas- 
 sages of a like nature ; from which it is evident, that man 
 ought to do good from himself, but by the Lord's power, 
 which he should implore ; and this is to do good as of him- 
 self 
 
 105. Inasmuch as there is with man from the Lord this 
 reciprocality, and power of application on his part, and con- 
 sequent mutual faculty for conjunction, therefore man is to 
 
52 THE DOCTRINE OF LIFE 
 
 renoer an account of his works, and to be recompensed ac- 
 cording to them; for the Lord saith, *' The ^on of 3Ian shall 
 come, and render to every one according to his deeds,'''' Matt, 
 xvi. 27. '* They ivho have done goo-d shall come forth to the 
 resurrection of life, and they ivho have done evil to the resur- 
 rection of judgment," John v. 22. *' Their works follow with 
 them," Rev. xiv. 18. " All were judged according to their 
 works" Rev. xx. 13. " Behold I come, and my reward is 
 with me, that I may give to every one according to his works," 
 Rev. xxii. 12. If there was no reciprocality with man, there 
 would be no imputation. 
 
 106. Inasmuch as reception and reciprocality are with man, 
 therefore the church teaches, that man should examine him- 
 self, should confess his sins before God, should desist from 
 them, and should lead a new life : that this is taught by eve- 
 ry church in Christendom, may be seen above, n. 3 to 8. 
 
 107. In case man had no faculty of reception, and at the 
 same time of thinking as from himself, nothing could have 
 been said to him about having faith, for neither is faith from 
 man. Without such faculty man would be like chaff in the 
 wind, and would stand like somewhat inanimate, with his 
 mouth open and his hands hanging down, waiting for influx, 
 thinking nothing, and doing nothing in the things which con- 
 cern his salvation : he has indeed no active power in those 
 things from himself, but still he has a power of re-acting as 
 from himself 
 
 But these things will be placed in a clearer light in the 
 Treatise concerning Angelic Wisdom. 
 
 XIV. That if any one shuns Evils for any other Rea- 
 son THAN because THEY ARE SiNS, HE DOES NOT SHUN 
 
 them, but only prevents their appearing before the 
 Eyes of the World. 
 
 108. There are moral men who keep the commandments 
 of the second table of the Decalogue, being guilty neither of 
 theft, nor of blasphemy, nor of revenge, nor of adultery ; and 
 such of them as persuade themselves that such things are 
 evil, because they are hurtful to the common good of the 
 state, and thereby contrary to the laws of humanity, also live 
 in the exercise of charity, sincerity, justice, and chastity. 
 But if they practise these goods, and shun those evils, only 
 because they are evils, and not at the same time because they 
 are sins, they are still merely natural men ; and with merely 
 
FOR THE NEW JERUSALEM. 53 
 
 natural men the root of evil remains ingrafted, and is not re- 
 moved ; wherefore the good actions which they perform are 
 not good, because they proceed from themselves. 
 
 109. It is possible for the natural moral man to appear be- 
 fore men in the world altogether like the spiritual moral man, 
 but not before the angels in heaven ; for before the angels in 
 heaven, if he be principled in what is good, he appears as an 
 image of wood, and if he be principled in what is true, as an 
 image of marble, in which is no life : but it is otherwise with 
 the spiritual moral man : for the natural moral man is exter- 
 nally moral, and the spiritual moral man is internally moral, 
 and what is external without what is internal is not alive : it 
 lives indeed, but not the life which is called life. 
 
 110. The concupiscences of evil, which form the interiors 
 of man from his birth, are not removed but by the Lord alone : 
 for the Lord enters by influx from what is spiritual into what 
 is natural, whereas man of himself flows-in from what is nat- 
 ural into what is spiritual ; and this influx is contrary to 
 order, and does not o}X3rate upon concupiscences to the re- 
 moval of them, but incloses or shuts them in closer and closer 
 in proportion as it confirms itself: and whereas hereditary 
 evil thus lies concealed and shut up, after death, when man 
 becomes a spirit, it bursts the covering uithin which it was 
 concealed in the world, and breaks out, like the corruption 
 of an ulcer which had only been superficially healed. 
 
 111. There are various and manifold causes operating to 
 render man moral in an external form ; but if he be not also 
 moral in an internal form, he is still not moral : as for exam- 
 ple ; if a person abstains from adultery and whoredom through 
 fear of the civil law and its penalties ; or through fear of 
 losing his reputation, and consequently his prospects of world- 
 ly advancement ; or through fear of diseases which may be 
 thereby contracted ; or through fear of family broils, and the 
 disturbance of his private tranquillity; or through fear of re- 
 venge from the husband or relatives ; or from poverty or 
 avarice ; or from weakness occasioned either by disease, or 
 by excess, or by age, or by impotence ; yea, if he abstains 
 from those evils from any natural or moral law, and not at the 
 same time from a spiritual law, he is still inwardly an adul- 
 terer and whoremonger ; for he nevertheless believes that 
 those evils are not sins, and consequently he does not make 
 them unlawful in his spirit before God ; and thus in spirit he 
 commits them, although not before the world in the body ; 
 wherefore after death, when he becomes a spirit, he speaks 
 
 5* 
 
54 THE DOCTRINE OF LIFE FOn THE NEW JERl SALEM. 
 
 openly in favor of them. Hence it is evident, that a wicked 
 person may shun evils as being hurtful, but that none but a 
 Christian can shun them as being sinful. 
 
 112. The case is similar in respect to thefts and frauds of 
 every kind ; and also in respect to every kind of murder and 
 revenge, of false witness and lies. No one can be cleansed 
 and purified from them of himself: for there are infinite con- 
 cupiscences inherent in every one of those evils, which man 
 sees not but as one simple thing, whereas the Lord sees every 
 smallest particular in every series. In a word, man cannot 
 regenerate himself, that is, form in himself a new heart and a 
 new spirit ; the Lord alone can do this, who is himself the 
 Reformer and Regenerator. Wherefore if man were to be 
 desirous of making himself anew from his own prudence and 
 intelligence, it would be only like covering a deformed face 
 with paint, and besmearing a part affected with inward rot- 
 tenness with soap. 
 
 113. Therefore the Lord says in Matthew, " Thou blind 
 Pharisee, cleanse first the inside of the cup and platter, that 
 the outside may he clean also,'' xxiii. 26 : and in Isaiah ; 
 " Wash ye, mcike you clean, put away the evil of your doings 
 from BEFORE MY EYES, ccasc to do evil:'' and then, " though 
 your sins be as scarlet, they shall be white as snoic ; though 
 they he red like crimson, they shall be as wool,'''' i. 16, 18. 
 
 114. To what has been said above, let these 
 remarks be added : I. That Christian charity, 
 with every individual, consists in his performing 
 faithfully the duties of his calling : for thus, if 
 he shuns evils as sins, he daily does what is good, 
 and is himself his own particular use in the 
 common body ; thus also the common good is 
 provided for, and that of each individual in par- 
 ticular. II. That other works are not properly 
 works of charity, but are either its signs, or 
 benefits, or debts. 
 
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